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By Mark D. Jordan

The competitors of felony popularity for same-sex marriage often attract a "Judeo-Christian" culture. yet does it make any experience to talk of that culture as a unmarried instructing on marriage? Are there parts in Jewish and Christian traditions that truly authorize spiritual and civil acceptance of same-sex undefined? And are modern heterosexual marriages good supported by way of these traditions? As evidenced through the 10 provocative essays assembled and edited by way of Mark D. Jordan, the solutions will not be so simple as many could think. the students of Judaism and Christianity accumulated the following discover the difficulty via quite a lot 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 recent testomony with scholarly precision. It reconsiders no matter if there are biblical precedents for blessing same-sex unions in Jewish and Christian liturgies. The e-book concludes through interpreting average spiritual arguments opposed to such unions and offers a complete 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 through 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 resources for Authorizing Marriage?: Canon, Tradition, and Critique in the Blessing of Same-Sex Unions

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In Luke 8:1–3, we are informed about Jesus’ entourage, which includes the twelve male disciples, Mary Magdalene, Joanna, Susanna, and “many other” women. Jesus’ “household” now consists of twelve men and several women, none of whom is mentioned as traveling with a spouse or family. It is no surprise, therefore, when a few verses later Jesus gets explicit about his substitution of this new community for his traditional family (8:19– 21). Those who travel with him, not the nuclear family of his birth, are his family.

Those who travel with him, not the nuclear family of his birth, are his family. In the next chapter Jesus tells the young man to forget burying his father and to follow Jesus instead (9:59–62), which is followed a few verses later by a description of the intimacy of Jesus with his true father: “Everything has been given to me by my father. No one knows who the son is except the father, and who the father is except the son and whomever the son chooses to reveal it to” (10:22). The contrast is thus made between the disruption Jesus brings to “normal” father-son relations and the intimacy of Jesus’ own relation to his heavenly father.

Here in the name of Paul, the hierarchy of the ancient patriarchal household is reinforced in a way it never was in the authentic letters of Paul. 21 The position of this writer is nonetheless understandable. In the ancient world, if you were going to encourage marriage and the traditional household at all, you did so by placing the household in the structure of the universe, in a descending hierarchy with God on top, then male heads-of-households, then wives, then children, then slaves. The disproportionate attention given here to keeping slaves obedient and submissive works to make their slavery even more secure by inscribing it into their hearts and minds, and into their relationship even to God and Christ.

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