When we refer to “homosexual persons” we do not mean situational homosexuality. This refers to homosexual practices under certain conditions, for example when people are isolated for long times in prison or at sea, or to experiment sex, or to practices that derive from a traumatic experience or physical disorder. “True” homosexuality is characterized by an emotional and physico-sexual propensity towards others of the same sex. It refers not only to the sexual act, but also to a way of thinking, feeling and behavior as an expression of love. Therefore, homosexual persons find expression in specific sexual acts. The biblical documents did not know of this homosexuality and its specific problems, but were concerned only with the commission of homosexual acts.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 118-119.
Friday, October 23, 2009
Homosexual Hermeneutics
A homosexual reading of biblical texts involves the rereading and reexamining of those passages that condemn homosexuals. It questions traditional interpretations identify the heterosexism and homophobia of biblical scholars. Homosexual are searching for positive links between the Bible and homosexuality. They are looking for a neglected word or fact that would reverse the traditional interpretations that condemned homosexuals and accept them into the Christian community without any preconditions. Homosexual persons are looking for their own identity, purpose and meaning in life and they are looking to the Bible to help them finding meaning in life.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 119-120.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 119-120.
Homosexual Hermeneutics
Centre to liberation theology is the understanding that sin is not a metaphysical reality but rather consists in injustices that are perpetuated by people. Therefore, contemplation is at heart of liberation theology, not only by identifying injustice in society, but also by suggesting solutions that enable people to end it. Being homosexual and having a homosexual relationship is not a sin, but the injustice imposed on homosexual persons, that is sin.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 124-125.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 124-125.
Homosexual Hermeneutics
Christianity is an incarnational religion. It started off as a religion and theology from below. The Holy Spirit worked in the first place through the body of Jesus. He was bodily conceived by the Holy Spirit and was bodily filled with the Spirit. Therefore, incarnational theology should challenge metaphysic and dualistic thought. The bodies of women and homosexual persons should be taken as sites of revelation in the creation of theology. Those Bible passages that jeopardize homosexual persons and women should either be removed or should be identified as unacceptable to the Christian faith. The homosexual person should be able to celebrate the homosexual body without apology.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 119-133.
Lilly Nortje-Meyer, “The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts,” Religion and Theology 9/1&2 (2002), 119-133.
Tuesday, October 20, 2009
Emerging Church Hermeneutics
Emergents sometimes exercise a deconstructive critique of the Bible’s view of God. Sometimes I hear it in ways that are no more interesting than Marcion’s old (and heretical) critique of the violent God of the Old Testament. Yet upon close inspection, the rumblings are subtler and more sophisticated, and the struggle is palpable and genuine. For some emergents, the Bible includes portrayals of God that cannot be squared with their understanding of a God of love.
Scot McKnight, “The Ironic Faith of Empergents,” Christianity Today, September 2008, 63.
Scot McKnight, “The Ironic Faith of Empergents,” Christianity Today, September 2008, 63.
Emerging Church Hermeneutics
Our interpretations reveal less about God or the Bible than they do about ourselves. They reveal what we want to defend, what we want to attack, what we want to ignore, what we’re unwilling to question.
Brian McLaren, A New Kind of Christian, 50.
Brian McLaren, A New Kind of Christian, 50.
Monday, October 19, 2009
The Rules for Talking about Homosexuality
No one should be allowed to talk about the gay issue unless they have enough points. This is how you get your points...
10 if you have considered and studied the relevant biblical passages
10 if you have actually read the six passages about homosexuality in the Bible
20 if you have read other passages that might affect the way you read those six passages
5 if you have read one or more books that reinforce the position you already hold
25 if you have read one or more books arguing the opposite position
10 if you have spent three hours reading websites showing a variety of views
50 for every friend you have who's been through an ex-gay ministry
50 for every friend who's been through an ex-gay ministry that didn't work
50 for every friend who's gay and in a long-term committed relationship
50 for every friend who's gay and not in a committed relationship
50 for every parent you've listened to whose child is gay
When you have 3,000 points, you can speak on the issue.
(An unnamed friend on Facebook)
10 if you have considered and studied the relevant biblical passages
10 if you have actually read the six passages about homosexuality in the Bible
20 if you have read other passages that might affect the way you read those six passages
5 if you have read one or more books that reinforce the position you already hold
25 if you have read one or more books arguing the opposite position
10 if you have spent three hours reading websites showing a variety of views
50 for every friend you have who's been through an ex-gay ministry
50 for every friend who's been through an ex-gay ministry that didn't work
50 for every friend who's gay and in a long-term committed relationship
50 for every friend who's gay and not in a committed relationship
50 for every parent you've listened to whose child is gay
When you have 3,000 points, you can speak on the issue.
(An unnamed friend on Facebook)
Allegory of the Fish
The Allegory of 153 Fish, John 21:11 (Compiled by Mark Moore)
The number 153 has had a number of allegorical interpretations attached to it, none of which appear valid:
(1) There were supposedly 153 varieties of fish in the Sea of Galilee. Thus, this is a veiled reference to Mt 13:47-48, showing that all kinds of people will be saved. This estimate comes from Oppian via Jerome. However, Jerome is somewhat "loose" in his counting of Oppian's categories. Besides that, Oppian wrote c. 176-180 and therefore can not adequately account for John's usage of 153.
(2) The total represents the sum of all the numbers from 1-17. 17 = 10 commandments plus the 7 gifts of the Spirit. Or, according to R. Grant, "'One Hundred Fifty-Three Large Fish' (John 21:11)," Harvard Theological Review 42 (1949): 273-75, there are seven Apostles present at the catch and ten who received the Holy Spirit (John 20:24). Thus, 153 functions here as 144,000 does in Revelation 7:4 to represent all God's redeemed.
(3) Peter's name in Hebrew, Simon Iona, numerically is 153.
(4) 153 = 100 (Gentiles) + 50 (Jews) + 3 (Trinity).
(5) The Hebrew word for Mt. Pisgah has a numerical value of 153. This shows how Jn 21 is Jesus farewell adress to the leaders of the New Israel, just like Moses' (cf. Num 11:16-25; 27:17). (O. T. Owens, "One Hundred and Fifty Three Fishes," ExpT 100 (1988): 52-54.)
(6) The Hebrew for "The Children of God" has a numerical value of 153. Hence, Jn 21 is a reference to the new "children of God." (J. A. Romeo, "Gematria and John 21:11--The Children of God," JBL 97/2 (1978): 263-64.)
(7) The 153 fish in the net, plus the one that Jesus had cooked = 154 fish. This matches the numeric value of of the Greek word "day," which was one of the titles for Jesus in the early church. (K. Cardwell, "The Fish on the Fire: Jn 21:9" ExpT 102 (1990): 12-14.)
(8) 153 is gematriacal Atbash. If you reverse the numerical value of the Hebrew Alphabet, then take the numbers 70, 3, and 80, you get the Greek letters "I," "X," and "Th." These are the first three letters of the Greek word "fish" which was, of course, a significant symbol in early Christianity. This word was an accrostic for early Christians which signified: "Jesus Christ, God, Son, Savior." (Cf. N. J. McEleney, "153 Great Fishes [John 21:11]--Gematriacal Atbash," Biblica 58 [1977]: 411-17).
The number 153 has had a number of allegorical interpretations attached to it, none of which appear valid:
(1) There were supposedly 153 varieties of fish in the Sea of Galilee. Thus, this is a veiled reference to Mt 13:47-48, showing that all kinds of people will be saved. This estimate comes from Oppian via Jerome. However, Jerome is somewhat "loose" in his counting of Oppian's categories. Besides that, Oppian wrote c. 176-180 and therefore can not adequately account for John's usage of 153.
(2) The total represents the sum of all the numbers from 1-17. 17 = 10 commandments plus the 7 gifts of the Spirit. Or, according to R. Grant, "'One Hundred Fifty-Three Large Fish' (John 21:11)," Harvard Theological Review 42 (1949): 273-75, there are seven Apostles present at the catch and ten who received the Holy Spirit (John 20:24). Thus, 153 functions here as 144,000 does in Revelation 7:4 to represent all God's redeemed.
(3) Peter's name in Hebrew, Simon Iona, numerically is 153.
(4) 153 = 100 (Gentiles) + 50 (Jews) + 3 (Trinity).
(5) The Hebrew word for Mt. Pisgah has a numerical value of 153. This shows how Jn 21 is Jesus farewell adress to the leaders of the New Israel, just like Moses' (cf. Num 11:16-25; 27:17). (O. T. Owens, "One Hundred and Fifty Three Fishes," ExpT 100 (1988): 52-54.)
(6) The Hebrew for "The Children of God" has a numerical value of 153. Hence, Jn 21 is a reference to the new "children of God." (J. A. Romeo, "Gematria and John 21:11--The Children of God," JBL 97/2 (1978): 263-64.)
(7) The 153 fish in the net, plus the one that Jesus had cooked = 154 fish. This matches the numeric value of of the Greek word "day," which was one of the titles for Jesus in the early church. (K. Cardwell, "The Fish on the Fire: Jn 21:9" ExpT 102 (1990): 12-14.)
(8) 153 is gematriacal Atbash. If you reverse the numerical value of the Hebrew Alphabet, then take the numbers 70, 3, and 80, you get the Greek letters "I," "X," and "Th." These are the first three letters of the Greek word "fish" which was, of course, a significant symbol in early Christianity. This word was an accrostic for early Christians which signified: "Jesus Christ, God, Son, Savior." (Cf. N. J. McEleney, "153 Great Fishes [John 21:11]--Gematriacal Atbash," Biblica 58 [1977]: 411-17).
Stop Sign Exegesis
Hermeneutics in Everyday Life (from Playing With Fire, Walt Russell, page 49)
Suppose you’re traveling to work (on an east-west road) and you see a stop sign. What do you do? That depends on how you exegete the stop sign:
1. A postmodernist deconstructs the sign (that is, knocks it over with his car) ending forever the tyranny of the north-south traffic over the east-west traffic.
2. Similarly, a Marxist sees a stop sign as an instrument of class conflict. He concludes that the bourgeoisie use the north-south road and obstruct the progress of the workers on the east-west road.
3. A serious and educated Catholic believes that he cannot understand the stop sign apart from its interpretive community and their tradition. Observing that the interpretive community doesn’t take it too seriously, he doesn’t feel obligated to take it too seriously either.
4. An average Catholic (or Orthodox or Anglican or Methodist or Presbyterian or Coptic or whoever) doesn’t bother to read the sign, but he’ll stop if the car in front of him does.
5. A fundamentalist, taking the text very literally, stops at the stop sign and waits for it to tell him to go.
6. A preacher might look up “STOP” in his lexicon and discover that it can mean: 1) something which prevents motion, such as a plug for a drain, or a block of wood that prevents a door from closing; or, 2) a location where a train or bus lets off passengers. The big idea of his sermon the next Sunday on this text is: “When you see a stop sign, it is a place where traffic is naturally clogged, so it is a good place to let off passengers from your car.”
7. An orthodox Jew takes another route to work that doesn’t have a stop sign so that he doesn’t risk disobeying the Law.
Suppose you’re traveling to work (on an east-west road) and you see a stop sign. What do you do? That depends on how you exegete the stop sign:
1. A postmodernist deconstructs the sign (that is, knocks it over with his car) ending forever the tyranny of the north-south traffic over the east-west traffic.
2. Similarly, a Marxist sees a stop sign as an instrument of class conflict. He concludes that the bourgeoisie use the north-south road and obstruct the progress of the workers on the east-west road.
3. A serious and educated Catholic believes that he cannot understand the stop sign apart from its interpretive community and their tradition. Observing that the interpretive community doesn’t take it too seriously, he doesn’t feel obligated to take it too seriously either.
4. An average Catholic (or Orthodox or Anglican or Methodist or Presbyterian or Coptic or whoever) doesn’t bother to read the sign, but he’ll stop if the car in front of him does.
5. A fundamentalist, taking the text very literally, stops at the stop sign and waits for it to tell him to go.
6. A preacher might look up “STOP” in his lexicon and discover that it can mean: 1) something which prevents motion, such as a plug for a drain, or a block of wood that prevents a door from closing; or, 2) a location where a train or bus lets off passengers. The big idea of his sermon the next Sunday on this text is: “When you see a stop sign, it is a place where traffic is naturally clogged, so it is a good place to let off passengers from your car.”
7. An orthodox Jew takes another route to work that doesn’t have a stop sign so that he doesn’t risk disobeying the Law.
A Redemptive-Movement Hermeneutic
From Slaves, Women, & Homosexuals by William Webb
SLAVERY
Original Culture - Slavery with many abuses
Bible - Slavery with better conditions and fewer abuses
Our Culture - Slavery eliminated and working conditions often improved
Ultimate Ethic - Slavery eliminated, improved working conditions, wages maximized for all, and harmony, respect and unified purpose between all levels in an organizational structure
WOMEN
Original Culture - Strong patriarchy with many abuses
Bible - Moderated patriarchy with fewer abuses
Our Culture - Secular egalitarianism with significantly improved status of women and an emphasis on individual rights, autonomy and self-fulfillment
Ultimate Ethic - Ultra-soft patriarchy or complementary egalitarianism and interdependence, mutuality and servant-like attitude in relationships
HOMOSEXUALS
Original Culture - Mixed acceptance and no restrictions of homosexual activity
Bible - Negative assessment and complete restriction of homosexual activity
Our Culture - Almost complete acceptance and no restrictions of homosexual activity
Ultimate Ethic - Negative assessment and complete restriction of homosexual activity and greater understanding and compassion, utilization of a sliding scale of culpability, and variation in the degree of negative assessment based on the type of same-sex activity.
SLAVERY
Original Culture - Slavery with many abuses
Bible - Slavery with better conditions and fewer abuses
Our Culture - Slavery eliminated and working conditions often improved
Ultimate Ethic - Slavery eliminated, improved working conditions, wages maximized for all, and harmony, respect and unified purpose between all levels in an organizational structure
WOMEN
Original Culture - Strong patriarchy with many abuses
Bible - Moderated patriarchy with fewer abuses
Our Culture - Secular egalitarianism with significantly improved status of women and an emphasis on individual rights, autonomy and self-fulfillment
Ultimate Ethic - Ultra-soft patriarchy or complementary egalitarianism and interdependence, mutuality and servant-like attitude in relationships
HOMOSEXUALS
Original Culture - Mixed acceptance and no restrictions of homosexual activity
Bible - Negative assessment and complete restriction of homosexual activity
Our Culture - Almost complete acceptance and no restrictions of homosexual activity
Ultimate Ethic - Negative assessment and complete restriction of homosexual activity and greater understanding and compassion, utilization of a sliding scale of culpability, and variation in the degree of negative assessment based on the type of same-sex activity.
Subscribe to:
Posts (Atom)