Abstract
The New Testament on Sexuality offers a detailed exposition of New Testament texts that refer to issues on sexuality. The book starts with a short introduction (two pages) where sexuality is defined “in the broad sense of matters pertaining to sexual orientation and sexual theory” (1). The purpose is to “observe and describe” matters of sexuality (2). As such Loader does not relate his interpretations to contemporary debates. There are, however, some comments on the problematic aspects of the texts, at least if they were to be normative for contemporary communities without a hermeneutical reflection of the texts' otherness (2, 191, 256, 291–92, and 411). Overall, it is a sober account with few axes to grind.
The first two chapters provide introductions to sexuality in the Jewish and the Greco-Roman world. The former builds on Loader's previous volumes on Jewish attitudes towards sexuality. The latter emphasize more the philosophical and social background of Greco-Roman attitudes towards sexuality and are basically an overview of studies on Classical Antiquity. Chapter 3 discusses the gospel tradition. The main focus here is on adultery. Chapter 4 discusses Paul and sexuality. This chapter is mainly devoted to 1 Corinthians 5–7. Chapter 5 is on divorce, 6 on same-sex intercourse, 7 on, for the most part, women, and to a lesser extent, men in early Christian communities, and the last chapter discusses celibacy.
Loader does not propose a thesis or a specific methodological approach as an overall framework. The New Testament on Sexuality reads like an exegetical commentary where Loader attempts to discern the meaning of the text and intention of the author. The book is arranged thematically. This means, for instance, that 1 Corinthians 6:9–10, Romans 1:24 and 26–28, and 1 Timothy 1:9–10 are discussed, not in chapter 4 but in chapter 6. This arrangement creates some overlap. Furthermore, it is hard to detect the overall intention of the exposition. Altogether, this makes the book a bit cumbersome to read as a whole. On the other hand, as a resource for those who want to check up on one particular text or theme, the book works well. One need not read the book chapter by chapter to get a sense of Loader's arguments.
The overall arguments in Loader's book are that sexuality in the New Testament, first, is confined to marriage, a “divinely created permanent order” (256, see also 192). Consequently, sexual acts are reserved for married men and women. Same-sex intercourse is theologically and ethically impossible (297, 314, and 337). Second, within the parameters of marriage sexuality is positively confirmed (150 and 196–97) as long as it is not governed by passion. Sexuality is in need of self-control and constraint (233–34). Loader argues against the notion that Paul condemned sexual desire in itself (200). Third, marriage creates a bond between man and woman that is in principle unbreakable. Remarriage is equal to adultery, but divorce can be allowed for pragmatic reasons (285–91). Fourth, women's actions and roles in early Christian communities were limited by a gendered hierarchy that was seen as an expression of the created order (376, 380, 406, 410–11). Loader dismisses the possibility of an egalitarian origin of Christianity (352) and denies that the early Christians called for radical change in the social structures (358, 406). But he suggests that the Jesus movement was countercultural and inclusive of women (360–61) and that it challenged the traditional household (367–68). Moreover, there were tensions and inconsistencies between ideals of equality and the dominant social order in Paul's letters (382–83 and 401). Lastly, there is a preference for celibacy, not as a rejection of sexuality altogether, but as an option for those who are able and in preparation for the coming kingdom of God (436, 442–43 and 459–62).
For the most part Loader's arguments are balanced and convincing, but The New Testament on Sexuality is not without its flaws. I will highlight two of these. First, the definition of sexuality dislocates sexuality from a larger discourse on gender and ideology. Loader is careful to point out the difference between ancient and modern conceptions of sexuality and the importance of understanding sexuality in the New Testament within its own context—“an exercise in distance” (500), but in general he does not question the epistemological and ideological foundations of sexuality. This is, secondly, evidenced in the bibliography. Although extensive, it is uneven and leaves out several publications on gender (feminism, intersexuality and masculinity), queer studies and postcolonial studies. A larger discussion of studies from these disciplines could have broadened the discussion of how we can approach attitudes towards sexuality in an ancient culture. And it could have confronted to a larger extent the material and ideological structures behind the representations of gender and sexuality in the New Testament.
To conclude, Loader has written a book that works best as a resource— similar to an exegetical commentary. It neither breaks new ground nor stands as a definitive volume on these issues. Regardless, The New Testament on Sexuality is an accessible, comprehensive, and informative study that leaves the reader to draw her own conclusions. Though Loader would probably nudge us to consider that “any hermeneutic needs … to be informed by what is the heart of the Christian message”; that the love of God reaches out to all people (499).