By Mark D. Jordan
The rivals of felony popularity for same-sex marriage usually entice a "Judeo-Christian" culture. yet does it make any experience to talk of that culture as a unmarried instructing on marriage? Are there components in Jewish and Christian traditions that really authorize non secular and civil reputation of same-sex undefined? And are modern heterosexual marriages good supported by means of these traditions? As evidenced via the 10 provocative essays assembled and edited through Mark D. Jordan, the solutions aren't so simple as many could think. the students of Judaism and Christianity accumulated right here discover the difficulty via a variety of biblical, ancient, liturgical, and theological facts. From David's love for Jonathan in the course of the singleness of Jesus and Paul to the all-male heaven of John's Apocalypse, the gathering addresses pertinent passages within the Hebrew Bible and the hot testomony with scholarly precision. It reconsiders no matter if there are biblical precedents for blessing same-sex unions in Jewish and Christian liturgies. The booklet concludes by way of reading average non secular arguments opposed to such unions and gives a accomplished reaction to claims that the Judeo-Christian culture prohibits same-sex unions from receiving non secular attractiveness. The essays, such a lot of that are in print right here for the 1st time, are via Saul M. Olyan, Mary Ann Tolbert, Daniel Boyarin, Laurence Paul Hemming, Steven Greenberg, Kathryn Tanner, Susan Frank Parsons, Eugene F. Rogers, Jr., and Mark D. Jordan.
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Extra info for Authorizing Marriage?: Canon, Tradition, and Critique in the Blessing of Same-Sex Unions
Rather than looking to scripture and tradition to justify the recognition of same-sex unions and marriage, we should attempt to recover and revise resources from a forgotten Christianity vouchsafed to us in scripture and premodern traditions: the long and valuable history of the Christian case against marriage. 1 Today, mutuality, intimacy, lifelong companionship, shared economics, and sexual pleasure are generally listed as central values for marital relationships. Over the past several centuries in the Western world, the need for families themselves to produce the material means for survival, such as food, shelter, and care in sickness and old age, has been drastically reduced, depriving marriage of many of the most important roles it fulﬁlled throughout most of human history.
The Revelation of John offers a similar vision, though it is also different in signiﬁcant ways. The most obvious difference 24 DALE B. MARTIN lies in the place assigned to women in the two different texts. Whereas the Christian community in Luke-Acts includes women, sometimes even in central roles, John imagines an exclusively male community, a kingdom of male priests and prophets who have “not been deﬁled by women” (Rev. 14:4). There is no room in Revelation for actual, human women or for “normal” marriage and family.
13 Note how the actions of Ananias and Sapphira are described (5:1–11). They are Christians with their own private possessions. But instead of doing as the others have done, they sell their possessions and bring only a portion of the proceeds to the church. Twice in the text, the author emphasizes that the two conspire together to deceive the church and avoid the communalism of the others (5:2, 9). 14 When Ananias and Sapphira die, we are told that they are carried out and buried by “young men,” a detail repeated twice that is hard to explain but may represent the “new” thing happening in this eschatological community of the future (the Greek word for “young men” builds on the Greek word that may also be translated “new”; 5:6, 10; cf.
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