Pub Date : 2018-04-16DOI: 10.1080/13558358.2018.1463647
S. Arel
ABSTRACT In this paper, I consider the concept of identity as foundational to the heteronormative constructions of marriage manifesting in Christian interpretations of the institution. In an attempt to destabilize what I consider the congealing function of identity, I examine current research on sexuality fluidity emerging from Lisa Diamond’s work. I argue that the evidence of sexual fluidity in women challenges stable identity markers characteristic of marriage conceived of within the male–female binary. Sexual fluidity, thus, ultimately disrupts heteronormative claims of Christian marriage.
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Pub Date : 2018-04-11DOI: 10.1080/13558358.2018.1459082
C. Cook
ABSTRACT Christian debates about human sexuality are often presented as being concerned primarily with differences regarding authority of scripture. It is proposed here that they might more constructively be understood as debates about science and theology. Just as cosmology, evolution and demonology have variously been perceived as presenting conflict between scientific theories and biblical texts, so human sexuality presents similar points of tension. The issue at stake is not really about biblical authority, but rather about how the “book of nature” and the book of scripture are understood to mutually interpret each other. Lessons learned from debates between science and theology in other domains, may usefully facilitate a more constructive debate on sexuality.
{"title":"Science and theology in human sexuality","authors":"C. Cook","doi":"10.1080/13558358.2018.1459082","DOIUrl":"https://doi.org/10.1080/13558358.2018.1459082","url":null,"abstract":"ABSTRACT Christian debates about human sexuality are often presented as being concerned primarily with differences regarding authority of scripture. It is proposed here that they might more constructively be understood as debates about science and theology. Just as cosmology, evolution and demonology have variously been perceived as presenting conflict between scientific theories and biblical texts, so human sexuality presents similar points of tension. The issue at stake is not really about biblical authority, but rather about how the “book of nature” and the book of scripture are understood to mutually interpret each other. Lessons learned from debates between science and theology in other domains, may usefully facilitate a more constructive debate on sexuality.","PeriodicalId":42039,"journal":{"name":"Theology & Sexuality","volume":"5 1","pages":"183 - 199"},"PeriodicalIF":0.4,"publicationDate":"2018-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80334840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-08DOI: 10.1080/13558358.2018.1447259
Emily S. Kahm
ABSTRACT This qualitative research article discusses three crucial encounters in the sexuality education experiences of young adult women who were raised Catholic by drawing from the analyzed interview data of 15 such women. Using the framework of lived theologies, the author argues that understanding the impact of these encounters helps theological scholars better understand the way that young adults from religious backgrounds make decisions about relationships and sexuality. The young adult women interviewed for this research highlight a defensive posture in sexual decision-making that reflects poor preparation for the realities of relationships and a lack of opportunities to clarify and specify their own sexual values prior to these occasions.
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Pub Date : 2018-02-20DOI: 10.1080/13558358.2018.1439685
Junaid B. Jahangir, H. Abdullatif
ABSTRACT The objective of this paper was to streamline the case for Muslim same-sex unions that was comprehensively made in Jahangir and Abdullatif (2016). Additionally, we try to address same-sex unions on the basis of non-binary gender, gender expression and sexual orientation. Based on our work, we argue that the case for Muslim same-sex unions can be made on the basis of broad principles of human dignity and affection and therefore through marriage or through the specific arguments of repelling harm and legal authority. In this regard, going beyond the overarching Islamic value of human dignity, we specifically argue that the case for same-sex unions can be anchored on verse 4:28 on facilitating a legal outlet for sexual expression.
{"title":"Same-sex unions in Islam","authors":"Junaid B. Jahangir, H. Abdullatif","doi":"10.1080/13558358.2018.1439685","DOIUrl":"https://doi.org/10.1080/13558358.2018.1439685","url":null,"abstract":"ABSTRACT The objective of this paper was to streamline the case for Muslim same-sex unions that was comprehensively made in Jahangir and Abdullatif (2016). Additionally, we try to address same-sex unions on the basis of non-binary gender, gender expression and sexual orientation. Based on our work, we argue that the case for Muslim same-sex unions can be made on the basis of broad principles of human dignity and affection and therefore through marriage or through the specific arguments of repelling harm and legal authority. In this regard, going beyond the overarching Islamic value of human dignity, we specifically argue that the case for same-sex unions can be anchored on verse 4:28 on facilitating a legal outlet for sexual expression.","PeriodicalId":42039,"journal":{"name":"Theology & Sexuality","volume":"3 1","pages":"157 - 173"},"PeriodicalIF":0.4,"publicationDate":"2018-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88768807","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/13558358.2018.1423904
Marcus Throup
{"title":"Intimate Jesus: the sexuality of god incarnate","authors":"Marcus Throup","doi":"10.1080/13558358.2018.1423904","DOIUrl":"https://doi.org/10.1080/13558358.2018.1423904","url":null,"abstract":"","PeriodicalId":42039,"journal":{"name":"Theology & Sexuality","volume":"15 1","pages":"57 - 58"},"PeriodicalIF":0.4,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78423894","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/13558358.2018.1423906
D. Davies
him for Oxford, but his vocation to Christian ministry, frustrated pre-transition, remained undeveloped. In Bristol, he found a trusted friend and counselor in Canon A.R. Millbourn, who offered similar non-judgmental support to Roberta Cowell, and even wrote the foreword to her autobiography. It would be interesting to know more about this mid-twentieth-century Anglican advocate for transgender people. Evangelically inclined at Oxford, while at sea Dillon/Jivaka also appreciated the pastoral care and hospitality of the Missions to Seamen, but his belief in Christ’s divinity waned and, increasingly immersed in Buddhism, he came “to the view that Christ was a Bodhisattva of a very high order who gained Buddhahood on the cross” (197). Coincidently, just prior to reading that passage, I encountered John Hick’s suggestion in The Myth of God Incarnate (SCM 1977, 176) that had Christianity moved east instead of west, Buddhists would probably have conceptualized Jesus’ religious significance by hailing him as a Bodhisattva. Inspired by Bodhisattva compassion for others, rather than preoccupation with personal salvation, Dillon/Jivaka also took the Bodhisattva Vow, but his whole life – he was just 47 when he died – exhibited unfailing patience, diligence and long suffering in the face of setback and betrayal. Even his ordination as a novice-monk was delayed because his gender history, shared in confidence, was revealed to others due to its presumed conflict with Buddhist norms of gendered perfection then prevalent. His modesty and hope in the face of these and other adversities make this a moving story as well as a valuable record.
他去了牛津大学，但他的基督教牧师职业，在过渡前受挫，一直没有发展。在布里斯托尔，他找到了一位值得信赖的朋友和顾问，卡农·a·r·米尔伯恩(Canon A.R. Millbourn)，她对罗伯塔·考威尔(Roberta Cowell)提供了类似的非评判性支持，甚至为她的自传写了前言。如果能更多地了解这位二十世纪中期的英国国教跨性别者倡导者，那将是一件有趣的事情。狄龙/吉瓦卡是牛津大学的福音派教徒，在海上的时候，他也很欣赏向海员传教会的教牧关怀和热情好客，但他对基督神性的信仰减弱了，越来越多地沉浸在佛教中，他“认为基督是一位非常高阶的菩萨，他在十字架上获得了佛的地位”(197)。巧合的是，就在阅读这篇文章之前，我遇到了约翰·希克(John Hick)在《上帝化身的神话》(The Myth of God incarnation, SCM, 1977, 176)中的建议:如果基督教迁移到东方而不是西方，佛教徒可能会把耶稣的宗教意义概念化，称他为菩萨。狄龙/吉瓦卡受菩萨慈悲他人的启发，而不是专注于个人救赎，他也发了菩萨誓，但他的一生——他去世时只有47岁——在面对挫折和背叛时表现出了持久的耐心、勤奋和长期的痛苦。甚至他的出家受戒也被推迟了，因为他私下分享的性别历史被透露给了其他人，因为人们认为这与当时盛行的佛教完美性别规范相冲突。面对这些和其他逆境，他的谦虚和希望使这成为一个感人的故事，也是一个宝贵的记录。
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Pub Date : 2018-01-02DOI: 10.1080/13558358.2018.1423908
Kathryn Lofton
This briskly written and carefully disciplined book explores the semipublic world of the Internet in order to understand Christian sexuality. Or is this a book that explores sexuality in order to understand the Internet? The exciting fact is that it does both: through a close study of 36 websites purporting to offer advice about Christian sexuality, Kelsey Burke tells us something about how the Internet works as a social space and about how self-identified Christians police their own sexuality. The latter is a subject that has become the focus of significant scholarly interest over the last 15 years, including insightful works by Amy DeRogatis, Tanya Erzen, Lynne Gerber, Marie Griffith, Mark Jordan, and Ludger Viefhues-Bailey. Because of their work, some of what Burke reports from her ethnographic scene is predictable. We know, for example, that self-identified Christians who believe in biblical inerrancy and salvation by Jesus Christ alone tend also to think that people should remain virgins until their wedding night and that differences between men and women are natural and innate. We know, too, that evangelicals are early subscribers to any and every new media form, grabbing hold of print and radio, phonograph and TV in order to deploy every possible conduit for the articulation of the Word. For this reason, it is unsurprising that evangelicals have a wide range of digital media – online message boards, blogs, podcasts, and virtual Bible studies – to engage about any number of subjects. What might still be surprising to some is how heartily those forms of media encourage manifold forms sexual expression to their presumptively conservative Christian readers. To be sure, DeRogatis and Viefhues-Bailey make clear in their work that evangelicals want to prescribe positive sexual relations between the appropriately complementary married partners. After reviewing about 12,000 online comments, Burke gets even more specific. One of her key findings is that Christian sexuality website users tend to be much more judgmental about who is having sex than what people do sexually. As one blogger explains,
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Pub Date : 2018-01-02DOI: 10.1080/13558358.2016.1254329
J. Reed
ABSTRACT This article argues for the importance of the intelligibility of the sexed body to incarnational theology. Building on Mark Jordan's reading of Augustine, I focus on the paradox of the incarnation as both the bodily sign (signa) of God and God Godself as the thing that the sign signifies (res). Through an analysis of the debates around Leo Steinberg's work on the meaning of Christ's genitals in Renaissance art, I explore the ways in which depicting the incarnation is a paradoxical exercise of depicting God's fully human body. I argue that attention to the paradox of the incarnation as both sign and thing can disrupt ideologies of sexual difference that force bodies to be intelligible as unambiguously sexed, while the question of sexual difference can work within incarnational theology to disturb the equivalence of full humanity and unambiguous maleness.
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Pub Date : 2018-01-02DOI: 10.1080/13558358.2018.1423905
C. Beardsley
nises (on 64–65) that John 13–17 does not reproduce “the classic symposium” exactly. While readers are urged not to overplay “possible differences” because “by the time of Jesus and John elements of the classic symposium had fused with other customs” the absence of classic symposium features in the Johannine narrative makes it harder to prove the case for a subverted paradigm. Finally and perhaps most importantly, does the phrase “lying in Jesus’ breast” in John 13:23 have to evoke homoerotic connotations? It doesn’t seem to in Luke 16:22 where the same Greek construction [en + Dative + Genitive] describes Lazarus “in Abraham’s bosom”. Ultimately, whether or not John offers a polemic reworking of a symposium scene, Angel is right to read John 13:23 in the light of John 1:18 (72) and right to frame Jesus’ relationships in terms of divine intimacy. Inevitably, this book will be too conservative for liberals and too liberal for conservatives, but it will help some of us “seek prayerfully what it means for our own sexuality that God has taken on frail flesh and lived in holiness and love” (102).
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Pub Date : 2018-01-02DOI: 10.1080/13558358.2017.1339930
Michelle Mueller
ABSTRACT Since the 1970s, some religious practitioners of the contemporary Pagan movement (a.k.a. Neo-Paganism) have embraced spiritual BDSM, or “sacred kink,” as a spiritual discipline relating to their tradition. The “sex wars,” debates around pornography, prostitution, and sadomasochism, have appeared in the history of Wicca and contemporary Paganism. Pagan feminists have brought theological questions to the same debates. They have focused on the Wiccan Rede (“harm none”) and the affirmation of pleasure in Doreen Valiente’s Charge of the Goddess that states that, “All acts of pleasure are [the Goddess’s] rituals.” While support for BDSM has become the dominant public perspective in twenty-first-century Paganism, the movement’s late twentieth-century history includes instances of anguish as individuals wrestled with their personal sexual desire and their feminist principles.
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