Other Sheep - Multicultural Ministries with Sexual Minorities

Annotated
Bibliography

on this page...

Biblical
Articles

Biblical Articles

William Abshire, "Homosexuality and the New Testament," Bretheren Life and Thought, vol. 29, # 2,
1994, pp. 84-90.
Abshire argues that Paul is concerned pederasty and that the church needs to be careful of
condemning modern homosexuality.

Dale C Allison. "Eunuchs because of the kingdom of heaven (Matt 19-12)", TSF Bulletin, vol. 8. # 2
November-December, 1984, pp. 2-5.
Allison concludes that the verse is a response to the labeling of Jesus as a eunuch.

David L. Bartlett, "A Biblical Perspective on Homosexuality", Foundations: Baptist Journal of History
and Theology, vol. 20, 1977, pp. 133-146.
Bartlett takes the biblical references to condemn homosexuality but appeals to God's grace as
compassionate.

Marcus J. Borg, "Homosexuality and the New Testament," Biblical Review, vol. 10, # 6, 1994, pp.20-ff.
Borg points out the prohibition of homosexual behavior is embedded in an ancient legal code no
longer accepted by contemporary Christians.

Bernadette Brooten, "Paul's Views on the Nature of Women and Female Homoeroticism,'' in
Immaculate & Powerful: The Female in Sacred Image and Social Reality, ed. by Clarissa Atkinson,
Constance Buchanan, & Margaret Miles, Boston, Beacon Press, 1985, pp. 61-87.
Brooten's earlier work on female homoeroticism broke new ground on Romans 1.

Bernadette Brooten, "Patristic Interpretations of Romans 1:26," Studia Patristica, vol. 18, # 2, 1985,
pp. 287-291.
Good article on patristic interpretations of female homoeroticism.

Mary Rose D'Angelo, "Women Partners in the New Testament," Journl of Feminist Studies in
Religion, vol. 6, # 1, 1990, pp. 65-86.
D'Angelo examines female partnerships and perhaps an apologetic vehemence for Paul's
condemnation of female homoeroticism.

Magaret Davies, "New Testament Ethics and Ours: Homosexuality and Sexuality in Romans 1:26-27,"
Biblical Interpretation, vol. 3, #3, 1995, pp. 315-331.
Davis argues that Paul's strictures against homosexuality were taken over from Leviticus and
expressed Hellenistic Judaism's concern of homosexuality. Paul's prejudice against homosexuality
needs to subverted in our time.

Will Deming, "Mark 9:42-10:12, Matthew 5:27-32, and b. Nid. 13b: A First Century Discussion of Male
Sexuality," New Testament Studies, vol. 36, 1990, pp. 130-141.
Deming suggests that the scandal of the littlle ones is pederasty from later Talmudic sources.

James DeYoung, "The Contributions of the Septuagint to Biblical Sanctions against Homosexuality,"
Journal of Evangelical Theological Society, vol. 34, # 2, 1991, pp. 157-177.
There is no question that De Young views compulsory heterosexuality as the norm. He finds
homosexuals in placee where there are none.

James DeYoung, "A Critique of Prohomosexual Interpretations of the Old Testament Apocrypha and
Pseudepigrapha," Bibliotheca Sacra, vol. 147, 1990, pp. 437-454.
Extremist article that looses balance in its effort to prove prohomosexual interpreters wrong.

James DeYoung, "The Meaning of 'Nature' in Romans 1 and Its Implications for Biblical Perspectives
of Homosexual Behavior," Journal of Evangelical Theological Society, 31, 1988, pp. 429-447.
Extremely heterosexist reading of Romans 1.

Elizabeth Gordon Edwards, "Exploring the Implications of Paul's Use of Sarx (Flesh)," in Biblical
Ethics & Homosexuality: Listening to Scripture, ed. Robert L. Brawley, Louisville, Westminster/John
Knox, 1996, pp. 69-86.
Edwards scrutinizes Paul's sexuality in order to understand his use of flesh.

George R. Edwards, "A Critique of Creationist Homophobia," Journal of Homosexuality, vol. 18, #
3-4, 1989, pp. 95-118.
Presbyterians, Roman Catholics, and fundamentalist churches link their exclusivist practices and
policies towards gays/lesbians to a creationist, homophic reading of Genesis 1-3. Edwards offers an
alternative, liberationist reading.

George R. Edwards, "Contempt or Communion: Biblical Theology faces Homosexual Inclusion,"
Religion and Sexual Health, ed. by Ronald M. Green, Boston, Kluwer Acdemic Publisher, 1992, pp.
79-97
Edwards calls for an inclusive communion, open to lesbians and gays.

Frederick J. Gaiser, "A New Word on Homosexuality? Isaiah 56:1-8," Word & World, vol. 14, # 3,
1994, pp. 280-293.
Gaiser uses Isaiah to call for new inclusion of scripture of Galatians 3:28 (neither Jew nor Greek...)
with regard to gay and straight.

Tom Hanks, "Paul's Letter to the Romans as a Source of Affirmation for Queers and Their Families,"
in Our Families, Our Values: Snapshots of Queer Kinship, ed. by Robert E. Goss & Amy Adams
Squires Strongheart, Haworth Press, 1997.
Hanks proposes that the leadership of the urban church of Rome consisted of a statistically high
number of gender bending domestic arrangements and sexual minorites.

Richard Hays, "Relations Natural and Unnatural: A Response to John Boswell's Exegesis of Romans
1," The Journal of Religious Ethics, vol. 14, # 1, 1986, pp.184-215.
Hays is often quote in the church's heterosexist stance against homosexuality.

Richard Hays, "Awaiting the Redemption of Our Bodies," Sojourners, July, 1991, pp. 17-21.
Hays presents the classical mainline arguments against homosexulaity. Worth studying for it
ideological blinders.

Arland J. Hultgren, "Being Faithful to the Scriptures: Romans 1:26-27 as a Case in Point," Word &
World, vol. xiv, # 3, 1994, pp. 315-325.
Hultgren calls for some hermeneutical awareness in interpreting Romans and acknowledges that
Paul did not have all the present information about homosexulaity.

Warren Johansson, "Whoever Shall Say to His Brother Racha (Matthew 5:22)", Cabirion and Gay
Books Bulletin, vol. 10, 1984, pp. 2-4.
Johansson argues that "racha" is a loan word meaning "passive" effeminate homosexual.

Luke Timothy Johnson, "Scripture and Spirit", Commonweal, vol. 121, # 2, Jan 28 1994, pp. 11-14.
Johnson call for people to listen to the narratives of homosexual holiness.

Victoria Kolakowski, "The Concubine and the Eunuch: Queering Up the Breeder's Bible, in Our
Families, Our Values: Snapshots of Queer Kinship, ed. by Robert E. Goss & Amy Adams Squires
Strongheart, Haworth Press, 1997.
Kolakowski provides a transgendered reading of the scriptures, reclaiming a vision of hope for
transsexuals and all gender benders.

Donald Mader, "The Entimos Pais of Matthew 8:5-13 and Luke 7:1-10," in Homosexuality and
Religion and Philosophy, ed. Wayne R. Dynes & Stephen Donaldson, New York, Garland Publishing,
1992, pp. 223-235.
Mader argues for understanding the pederastic nature of the story of the centurion and the boy.

David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra, , #.
150, 1993, pp. 327-340.
Malick uncritically and ideologically maintains that Paul condemned homosexuality in Romans 1.

David E. Malick, "The Condemnation of Homosexuality in 1 Corinthians 6:9," Bibliotheca Sacra, #
150, 1993, pp. 479-492.
Malick is out to prove that Paul is out condemn homosexuality rather than homosexual abuses.

Dale Martin, "Heterosexism and the Interpretation of Romans 1:18-32," Biblical Interpretation, vol. 3,
# 3, 1995, pp. 332-335.
In this excellent article Martin critiques Hays and other Roman 1 interpreters. He maintains that
heterosexist biblical scholars read the text not objectively but from a homophobic ideological system
that constructs sexual desire, nature, and sexuality in a particular fashion.

Dale Martin, "Arsenokoites and Malakos: Meanings and Consequences," in Biblical Ethics &
Homosexuality: Listening to Scripture, ed. Robert L. Brawley, Louisville, Westminster John Knox
Press, 1996, pp. 117-136.
Martin presents one of the best essays on the state of scholarship on those ambiguous terms.

Damien Martin, "The Perennial Cananites: the Sin of Homosexuality", Etc, vol. 41, 1984, pp. 340-361.
Good article that looks at the prejudicial politics that read homohatred into the biblical texts.

Sarah J. Melcher, "The Holiness Code and Human Sexuality," in Biblical Ethics & Homosexuality:
Listening to Scripture, ed. Robert L. Brawley, Louisville, Westminster/John Knox, 1996, pp. 87-102.
Melcher provides a good analysis of the holiness code and its cultural construction of human
sexuality.

Jacob Milgrom, "Does the Bible Prohibit Homosexuality?", Biblical Review, December 1993.
Milgrom mainatains that the Leviticus verses 18:22 and 20:13 do not apply to lesbians, non-Jews,
and gay men not living in Israel. Milgrom takes the injunction of be fruitful and multiply to indicate the
duty of gays/lesbians to adopt.

James Miller, "The Practices of Romans 1:26: Homosexual or Heterosexual?," Novum Testamentum,
vol. 37, 1995, pp. 1-11.
Miller argues that the text refers to heterosexual male unnatural practices and lesbian practices.

Robert Miller, "Catalogues and Context: 1 Corinthians 5 and 6," New Testament Studies, vol. 34,
1988, pp. 622-629.
Miller asserts that Paul is not using these catalogues against specific but in a broader sense of
harming the body and keep it a neo-levitical community separate from the world.

Susan Niditch, "The Sodomite Theme in Judges 19-20: Family, Community, and Social
Disintegration, Catholic Biblical Quarterly, vol. 44, # 3, 1982, pp. 365-378.
Niditch argues that male rape theme presents antisocial behavior breaking the covenant as much as
idolatry.

Mark Olson, "Untangling the Web," The Other Side, vol. 20, # 2, 1984, pp. 24-29.
Olson presents a balance treatment of the texts on same-sex texts. Opposite-sex relationships are
the norm with the biblical tradition but nowhere denies caring same-sex relationships.

Saul M. Olyan, " 'And with a Male You Shall Not Lie the Lying Down of a Woman': On the Meaning
and Significance of Leviticus 18:22 and 20:13," Journal of the History of Sexuality, vol. 5, 1994,
179-206.
In this important article Olyan studies the preredactional stages of Leviticus 18:22 and 20:13 and
concludes that the texts only prohibit male-male anal sex.

Simon Parker, "The Hebrew Bible and Homosexuality," Quarterly Review, vol. 11, # 3, 1991, pp. 4-19.
Parker argues that the definitions of the people of God in the Levitical holiness code is replaced with
different definitions of the people of God in the gospels.

William L. Petersen, "Can Arsenkoitai be Translated by Homosexuals?," Vigiliae Christianae, vol. 40,
# 2, 1986, pp. 187-191.
Excellent article by Petersen who denies that arsenkoitai can be translated by the modern term
homosexual.

Marvin Pope, "Homosexuality," in Interpreter's Dictionary of the Bible, Supplementary Volume,1976,
pp. 415-417.
Article is better on the issue of homoeroticism in the Hebrew scriptures than the Christian scriptures.

Carl Ridd, "Homosexuality and the Bible," Touchstone, 1988, pp. 44-48.
Ridd argues that the Levitical verses were required to prevent heterosexual males from committing
homosexual acts. They do not apply to homosexuals.

Knut Holter-Stavanger, "A Note on the Old Testament Background of Rom. 1.23-27," Biblische
Notizen, 3 69, 1993, pp. 21-23.
Genesis 1:23-27 and Deuteronomy 4 provide the background for Paul's juxtaposition of
homosexuality and idolatry.

Gerard T. Sheppard, "The Use of Scripture within the Christian Ethical debate Concerning Same-Sex
Oriented Persons", Union Theological Seminary Quarterly Review, vol. 40, 1985, pp. 13-55

Jeffrey S. Siker, "Homosexual Christians, the Bible, and Gentile Inclusion: Confessions of a
Repenting Hterosexist," in Homosexuality in the Church: Both Sides of the Debate, ed. by Jeffrey S.
Siker, Louisville, Westminister/John Knox Press, 1994, pp. 178-194.
The autobiographical and theological movement of a biblical scholar to accept homosexuals in the
church.

Jeffrey S. Siker, "Gentile Wheat and Homosexual Christians: New Testament Directions for the
Heterosexual Church," in Biblical Ethics & Homosexuality: Listening to Scripture, ed. by Robert L.
Brawley, Louisville, Westminster John Knox Press, 1996, pp. 137-152.
Siker uses the issue of gentile inclusion in early Christianity to parallel the inclusion of gays and
lesbians in the church.

Mark D. Smith, "Ancient Bisexuality and the Interpretation of Romans 1:26-27," Journal of the
American Academy of religion, vol. 2, 1994, pp. 223-256.
What is to be done with Paul? Smith suggests that Paul would not condone modern homosexuality
but would not set homosexuals apart from the community.

Abraham Smith, "The New Testament and Homosexuality," Quarterly Review, vol. 11, # 4, 1991, pp.
18-32.
Smith argues that each New Testament writer absorbed the cricitism of homoerotic acts from the
social mores of his time.

Morton Smith, "Clement of Alexandria and Secret Mark; The Score at the End of the First Decade,"
Harvard Theological Review, 1982, pp. 449-461.
Smith tallies up the support and criticism of Secret Mark which contains a homoerotic initiation of
young lad by Jesus.

Wolfang Stegemann, "Paul and the Sexual Mentality of His World," Biblical Theology Bulletin, vol 23,
# 4, 1993, pp. 161-166.
Stegmann presents the social fears of males like Paul that the sexual roles of males and females
might be reversed.

Ken Stone, Gender and Homosexuality in Judges 19: Subject-Honor, Object-Shame?," Journal for
the Study of the Old Testament, vol. 67, 1995, pp. 87-107.
Fascinating anthropological reading of Judges 19, Stone breaks some new ground on this text.

Sidney Tarachow, "St. Paul nd Early Christianity: A Psychoanalytic and Historical Study,"
Psychoanalysis and the Social Sciences, vol. 4, 1955, pp. 223-281.
Before John Spong suggested that St. Paul was a homosexual. Tarachow , a psychoanalyst,
reached that conclusion after examing Paul's letters.

D. Winton Thomas, "Kelebh 'Dog': Its Origin and Some Usage of It in the Old Testament," Vetus
Testamentum, 1960, pp. 410-427.
Thomas presents the usage of "dog" as referring to the devotion of a temple functionary to a deity.

Thomas Thurston, "Leviticus 18:22 & the Prohibitions of Homosexual Acts," Homophobia and the
Judaeo-Christian Tradition, ed. by Michael L. Stemmeler * J. Michael Clark, Dallas, Monument Press,
1990, in pp. 7-24.
Thurston interprets Leviticus 18:22 within Mary Douglas' intepretative grid.

P. Michael Ukelja, "Homosexuality and the Old Testament", Biblia Sacra, vol. 104, 1983, pp. 259-266.
Biblical heterosexist interpretation that attempts to maintain ecclesial homophobia.

P. Michael Ukleja, Michael, "Homosexuality and the New Testament", Biblia sacra, vol. 104, 1983, pp.
350-358.
Tpyical love the sinner but do not accept homosexuality. Suffers from biblical heterosexism.

Herman C. Waetjen, "Same-sex Sexual Relations in Antiquity and Sexuality and Sexual Identity in
Contemporary American Society," in Biblical Ethics & Homosexuality: Listening to Scripture, ed.
Robert L. Brawley, Louisville, Westminster John Knox Press, 1996, pp. 103-116.
A good overview.

Mona West, "The Book of Ruth: An Example of Procreative Strategies for Queers," in Our Families,
Our Values: Snapshots of Queer Kinship, ed. by Robert E. Goss & Amy Adams Squires Strongheart,
Haworth Press, 1997.
West reclaims the book of Ruth for queer procreative strategies and for bisexual families.

* G. J. Wenham, "The Old Testament Attitude to Homosexuality," Expository Times, 102, 1991, pp.
359-363.

Leland J. White, "Does the Bible Speak about Gays or Same-sex Orientation? A Test Case in Biblical
Ethics: Part I," Biblical Theology Bulletin, vol. 25, # 1, Spring 1995, pp. 14-23.
White does an excellent job in examing how Hebrew purity norms forms the cultural background for
the sexual condemnations of same-sex relations and the critique of the purity codes by Jesus.

Michael Williams, "Romans 1: Entropy, Sexuality, and Politics," Anvil, vol. 10, # 2, 1993, pp. 105-110.
Williams argues that since Paul uses the Greek notion of nature, the notion of nature can be
amended with our contemporary understanding of sexuality to accept homosexuals.

Walter Wink, "Biblical Perspectives on Homosexuality", Christian Century, vol. 96, # 36. Nov 7 1979,
pp. 1082-86
Winks maintains that there is no biblical sexual ethics, only an ethic of love.

Robert W. Woods, "Homosexual Behavior in the Bible", ONE Institute Quarterly, vol. 5, # 1, 1962, pp.
10-19.
Classic article that sees both David and Jonathan and Ruth and Naomi as homosexual stories. Well
before Stonewall.

David F. Wright, "Homosexuals or Prostitutes?: The Meaning of Arsenokoitai," Vigiliae Christianae,
vol. 38, 1984, pp. 125-153.
Wright misconstrues arsenokoitai as referring to modern homosexuality.

David F. Wright, "Homosexuality: The Relevance of the Bible," The Evangelical Quarterly, vol. 61, #
4, 1989, pp. 291-300.
Wright rigidly defends biblical morality against homosexuality.

David F. Wright, "Early Christian Attitudes to Homosexuality," Studia Patristica, vol. 18, # 2, 1989, pp.
329-334.
Wright has a life-long project to oppose homosexuality and disprove John Boswell.

David F. Wright, "Homosexuality," Encyclopedia of Early Christianity, ed. by Everett Ferguson, New
York, London, 1990, pp. 435-436.
Wright maintains that Boswell's book does not provide sufficient that the early Church even tolerated
countenanced homosexual activity.

Robert J. Wright, "Boswell on Homosexuality: A Case Undemonstrated," Anglican Theological
Review, vol. 66, 1984, pp. 79-94.
Wright is anxious to prove that Boswell's view on scripture do nothing to cause the Anglican Church
to reconsider its opposition to homosexuality on biblical gorunds..

Edwin M. Yamauchi, "Was Nehemiah the cupbearer a eunuch?", Zeitschrift fuer die alttestamentliche
Wissenschaft, vol. 92, # 1, 1980, 132-142.
Yamauchi looks at the evidence that Nehemiah, a cupbearer to the Persian king, was a eunuch.

P. Zaas, "Catalogues and Context: 1 Corinithians 5 and 6," New Testament Studies, vol. 34, 1988,
pp. 622-629.
Zaas maintains that Paul is modelling his community as a neo-levitical community.

P. Zaas, "1 Corinthians 6:9ff: Was Homosexuality Condoned in the Corinthian Chrch?," Society of
Biblical Literature Seminar Papers, vol. 17, 1979, pp. 205-221.
Zaas asserts that Paul reflects the Jewish polemic associating homoerotic behavior with idolatry.