Abstract
Innocent Himbaza, Adrien Schenker and Jean-Baptiste Edart,
The Bible on the Question of Homosexuality
, trans. and intr. Benedict M. Guevin, osb , The Catholic University of America Press: Washington DC, 2012; 148 pp.: 9780815218847, $19.95 (pbk)
This volume represents recent Roman Catholic biblical scholarship on the major texts that are commonly cited in debates over homosexuality. It explores not only the ‘seven passages’ that are commonly understood to speak, at least in some sense, about same-sex issues but also other texts commonly cited in the debate, such as the relationship between David and Jonathan, and the teaching of Jesus more broadly considered. Its interpretative approach overall is in line with official Catholic teaching on the subject, which regards all homosexual behaviour necessarily as a departure from the will of God for human life.
Yet the book shows considerable nuance in exploring many issues. It repeatedly notes that the Bible does not address the question of sexual orientation in its discussions. It locates the biblical texts in their original historical context, and acknowledges that our present context differs, in both small and great ways, from that ancient context (though it sometimes leaves these differences unexplored). Its attention to detail within the texts often illumines interesting dimensions of these passages, including some new insights.
It also seeks to address a sizeable body of existing literature on the topic, from both sides of the debate. Yet the brevity of the book requires that these discussions remain more summative than comprehensive, and scholars interested in a more in-depth discussion will at times be more frustrated than illuminated by these engagements.
Thus, the book is more suggestive than definitive. It will not be the ‘last word’ on this issue, but it will contribute to the on-going debate. For example, perhaps one of the most basic issues that remains part of this larger debate, with which the book also struggles, is the very notion of ‘homosexual behaviour’ itself. The book, like many contemporary studies that take a more traditional position, repeatedly distinguishes between, on the one hand, the social context of same-sex behaviour in the ancient texts, as well the motivations which are depicted in the texts, and, on the other hand, same-sex behaviour itself. The book concludes that the Bible condemns the behaviour itself, in a way that is trans-culturally significant and entirely distinguishable from these social contexts and problematic motives. Yet others are calling into question whether same-sex ‘behaviour’ can so easily be differentiated from these contexts and motives, and whether moral judgements should be made without any consideration of these wider contextual realities. For example, if the same-sex behaviour described by Paul in Romans 1.24–27 is ‘consumed with passion’, ‘lustful’, ‘degrading’ and ‘impure’, is it necessarily the case that all same-sex erotic behaviour (including long-term committed gay unions) must be understood as marked by the same kinds of moral error? Such conclusions do not seem self-evident. So the debate will continue.