Professional Documents
Culture Documents
and
Sex
Keith
D.
Dyer,
Whitley
College,
Melbourne;
University
of
Divinity)
This
may
seem
to
be
an
irreverent
or
unspiritual
topic
to
explore,
but
for
too
long
we
followers
of
Jesus
have
been
less
honest
and
frank
about
these
issues
than
Jesus
was
himself.
Not
that
he
talked
a
lot
about
‘sex’
as
such,
since
there
were
many
other
problems
of
greater
importance
that
he
focused
on
in
his
words
and
deeds.
Yet
where
injustice
and
exploitation
was
based
on
cultural
assumptions
about
sexuality
and
gender,
Jesus
was
fearless
in
confronting
the
causes
—
even
at
the
expense
of
his
own
reputation.
Even
so,
perhaps
we
feel
today
that
this
is
an
area
‘we
shouldn’t
even
talk
about’,
since
Jesus
might
not
approve
of,
or
even
be
aware
of
many
of
the
issues
we
face
—
after
all,
he
was
a
single
guy!
But
the
Bible
itself
affirms
that
Jesus
was
tempted
in
every
way
that
we
are
(Heb
2:14-‐18;
4:15),
and
that
clearly
he
knows
about
lustful
male
gazing
(Mt
5:27-‐30)
and
the
exploitation
of
women
in
his
day
(see
his
many
positive
encounters
with
socially
outcast
women).
Then,
as
now
in
some
places,
it
was
the
woman
that
was
always
‘caught
in
adultery’
and
the
one
blamed
for
divorce
—
and
Jesus
frames
his
responses
on
both
these
issues
to
confront
male
power
and
abuse
of
women.
He
makes
it
clear
that
men
are
to
take
responsibility
for
the
way
they
look
at
women,
and
if
it
is
exploitative
and
causing
problems
they
should
take
drastic
action
to
stop
it
(Mt
5:29-‐30;
‘plucking
out
eyes’
is
to
be
taken
very
seriously,
but
not
literally).
Similarly,
when
men
are
exploiting
the
divorce
laws
and
their
wives
to
‘upgrade
their
marital
status’
(in
a
context
where
only
men
had
the
power
to
do
so,
perhaps
even
‘for
any
cause’,
Mt
19:3),
Jesus
makes
it
clear
that
it
is
they
who
are
‘adulterising’
the
women,
though
our
translators
and
commentators
sometimes
miss
this
point
and
think
that
he
is
instituting
a
new
‘higher
law’
that
bans
divorce
altogether.
Jesus
explicitly
affirms
the
Law
of
Moses
(Mt
5:17-‐20;
including
the
unfortunate
necessity
for
divorce
provisions,
Mt
19:8),
and
focuses
his
attack
on
those
who
exploit
those
provisions
for
purposes
contrary
to
God’s
original
intentions.
So
Jesus
is
very
well
aware
of
the
sexual
politics
of
his
day,
and
takes
a
courageous
stand
against
the
way
patriarchal
power
objectifies
and
exploits
women.
Even
today,
sadly,
in
some
contexts
it
is
still
only
the
women
who
are
blamed
and
punished
for
adultery,
and
who
have
to
cover
themselves
completely
to
avoid
the
lustful
and
possessive
male
gaze.
Jesus
had
another
solution:
we
males
should
take
responsibility
for
our
sexuality
and
our
desires
and
stop
pretending
we
can
use
the
‘she-‐made-‐me-‐do-‐it’
excuse
for
our
immorality
and
abuse
of
women.
When
Jesus
was
anointed
by
a
weeping
woman
(‘letting
her
hair
down’
to
wipe
his
feet
.
.
.
with
repeated
kissing!!)
at
a
dinner
party
(Lk
7:36-‐50)
—
no
matter
how
pure
her
motives
might
have
been
—
this
was
excruciatingly
embarrassing
from
a
cultural
perspective.
We
sense
this
from
the
story
itself,
as
the
men
present
talk
about
her,
but
never
to
her
—
until
Jesus
turns
to
look
at
her
(v.
44)
1
and
speaks
directly
to
her
(v.
48)
and
affirms
her
actions
(v.
50).
Apparently
Jesus
refuses
to
be
embarrassed
into
following
cultural
norms
and
polite
manners
if
it
means
trampling
on
the
shalom
of
one
who
is
victimised:
“your
faith
has
saved
you,
go
in
peace/shalom”
(Lk
7:50)
he
says
to
the
woman,
scandalising
the
host
and
his
guests
and
risking
irreparable
damage
to
his
own
reputation.
Jesus
knows
about
‘women’s
business’
and
how
their
biology
means
they
have
been
treated
as
second-‐class
citizens
and
considered
impure
and
unclean.
This
is
a
sensitive
and
difficult
issue
to
raise
even
today,
let
alone
in
first-‐century
Jewish
and
early
Christian
settings.
Indeed,
many
oppressive
practices
and
taboos
regarding
menstruation
and
childbirth
still
exist
in
some
cultures.
Yet
our
Gospels
encapsulate
the
Jesus
traditions
about
these
matters
in
a
beautiful
‘sandwich’
story
(one
story
placed
inside
another,
so
that
they
interpret
each
other)
—
the
full
implications
of
which
we
often
miss.
When
Jesus
is
on
the
way
to
heal
the
12-‐year-‐old
daughter
of
a
synagogue-‐leader
and
is
interrupted
by
the
bravery
of
a
woman
bleeding
for
12
years,
the
‘maths’
tells
us
(12
being
a
special
number
for
Jewish
identity)
that
symbolically
the
whole
of
Jewish
womanhood
is
being
addressed:
from
one
just
beginning
to
menstruate,
to
one
who
can’t
stop
(Mk
5:21-‐43;
Lk
8:41-‐56).
The
Levitical
laws
attempt
to
deal
with
these
issues
(Lev
15:25-‐30)
—
and
we
should
be
careful
not
to
judge
those
regulations
as
negative
or
punitive
in
themselves
—
but
the
social
consequences
for
a
woman
who
was
bleeding
for
12
years
were
catastrophic.
The
disciples
want
to
move
Jesus
on
and
stop
him
from
drawing
attention
to
his
own
defilement,
but
Jesus
insists
that
the
woman
is
publicly
vindicated
and
restored
to
community
(‘daughter
.
.
.
peace/shalom’)
—
again,
at
the
expense
of
his
own
reputation.
Jesus
touches,
or
is
touched,
by
both
women,
but
instead
of
being
rendered
unclean
himself,
the
contagious
holiness
of
God’s
realm
affirms
both
‘daughters’
and
grants
to
all
women
through
them
a
new
status
that
radically
reinterprets
and
fulfils
the
best
intent
of
the
Levitical
purity
codes
—
they
are
adopted
into
God’s
family.
We
might
go
so
far
as
to
suggest
that
the
actions
and
words
of
Jesus
here
give
Divine
approval
for
women
to
regain
control
of
their
reproductive
cycles
and
opportunities
for
procreation,
releasing
them
from
man-‐made
systems
of
rules
and
regulations
about
their
own
bodies.
For
example,
those
women
long
declared
‘barren’
and
‘infertile’
by
regulations
that
prohibited
them
from
intercourse
at
the
very
time
when
they
were
most
‘fertile’
immediately
following
their
period,
now
quite
literally
find
hope
for
new
life
in
Christ.
Some
might
still
complain
that
Jesus
reinscribes
patriarchy
by
re-‐subordinating
this
(silent)
woman
as
his
daughter
under
a
new
paternal
authority,
but
the
story
must
first
be
interpreted
within
its
own
cultural
context
before
imposing
our
contemporary
values
on
it.
When
a
woman
‘caught
in
the
act’
is
about
to
be
killed
in
a
hail
of
self-‐righteous
indignation
(Jn
8:2-‐11),
Jesus
‘draws
a
line
in
the
sand’
and
invites
those
without
sin
to
step
over
and
throw
the
first
stone.
From
the
oldest
to
the
youngest
—
from
those
with
long
memories
to
those
still
living
in
the
present
—
the
angry
mob
fades
away
and
leaves
Jesus
alone
with
the
victim.
He
does
not
take
the
2
opportunity
to
condemn
her
—
nor
does
he
endorse
her
actions
—
but
rather,
affirms
her
right
to
start
again.
If
only
we
followers
of
Jesus
could
be
as
accepting
and
forgiving
as
this
—
enabling
new
life
and
hope
to
emerge
from
situations
of
abuse,
guilt
and
anger.
When
the
disciples
are
so
upset
at
Jesus’
strong
stand
on
the
rights
of
men
and
women
in
marriage
that
they
question
whether
marriage
is
worthwhile
any
more
(Mt
19:10),
Jesus
responds
with
a
statement
indicating
that
indeed,
marriage
might
not
be
the
best
option
for
everyone!
“There
are
some
who
are
born
eunuchs,
there
are
some
who
are
man-‐made
eunuchs,
and
there
are
some
who
choose
to
live
as
eunuchs
for
the
sake
of
God’s
realm”
(‘the
kingdom
of
heaven’)
(Mt
19:12).
This
is
a
remarkable
saying.
In
a
context
where
procreation
was
almost
mandatory
for
the
survival
of
the
family
line,
it
shows
that
Jesus
is
aware
that
some
people
cannot,
or
will
not,
have
sexual
intercourse
in
the
‘normal’
way.
Some
are
born
with
ambiguous
sexual
organs,
some
people
have
them
mutilated
(by
accident
or
design
—
a
fate
much
more
common
in
the
ancient
world,
particularly
among
slaves,
than
today),
and
some
people
choose
not
to
express
their
sexuality
in
a
genitally
intimate
way.
Jesus
makes
no
judgment
on
any
such
people:
“Let
those
who
can
accept
this,
accept
this”
(Mt
19:12),
Jesus
states,
somewhat
enigmatically
—
especially
in
a
context
where
‘eunuchs’
were
widely
ridiculed
or
pitied.
This
was
not
because
they
couldn’t
‘have
sex’
(they
could
and
did
in
other
ways)
but
because
they
could
never
have
children
in
an
age
when
children
secured
your
future.
So
we
see
glimpsed
here,
and
also
in
the
remarkable
account
of
Philip
and
the
Ethiopian
eunuch
(Acts
8:26–40),
a
radical
challenge
to
the
ancient
traditions
of
excluding
eunuchs
(people
who
are
sexually
different
and
ambiguous)
from
the
assemblies
of
God:
“No
one
whose
testicles
are
crushed
or
whose
penis
is
cut
off
shall
be
admitted
to
the
assembly
of
the
LORD”
(Lev
21:18–20;
Deut
23:1).
Just
as
was
also
foretold
in
the
prophetic
traditions
of
Israel
(Is
56:3–5),
God’s
fullest
intentions
are
that
such
‘outsiders’
should
become
‘insiders’
in
the
new
people
of
God.
When
the
Ethiopian
looks
up
from
reading
Isaiah
and
asks
Philip,
“What
is
to
prevent
me
from
being
baptised?”
(8:37),
the
‘correct’
response
might
have
been:
“Two
explicit
commands
in
the
Law
of
Moses
and
centuries
of
tradition
explicitly
exclude
you!”
But
the
Spirit,
and
the
prophet
Isaiah
himself,
lead
Philip
in
other
directions.
Tragically,
in
the
centuries
since
then,
many
of
God’s
people
have
re-‐erected
the
boundary
fences
against
all
who
differ
from
the
perceived
sexual
‘norm’
—
whether
in
terms
of
their
physicality
or
their
orientation.
So
we
might
well
ask
about
the
fate
of
intersexual
people
born
today.
If
Jesus
can
be
aware
of
such
people
and
so
affirming
of
their
embodiment
—
regardless
of
the
reason
for
it
—
we
might
expect
the
church
today
to
be
one
place
where
such
sexually
defined
minorities
find
welcome
and
affirmation.
Or
do
we
hear
instead:
“Who
sinned?
This
man/woman
or
their
parents,
that
s/he
was
born
this
way?”
(John
9:2).
Do
we
find
a
culture
of
judgment
and
fear
so
strong
that
good
Christian
parents
cannot
even
bring
themselves
to
whisper
the
truth
about
their
son
or
daughter?
May
those
so
excluded
hear
the
resounding
response
of
Jesus
3
echoing
down
through
the
centuries:
“Neither
this
man
sinned,
nor
his
parents
.
.
.
but
this
is
an
opportunity
for
God’s
works
to
be
revealed
in/by
him!”
(John
9:3).
So
whilst
marriage
and
‘normal’
sexual
intercourse
is
a
gift
that
Jesus
affirms
most
highly,
it
is
not
compulsory,
and
nor
is
it
purely
for
procreation
and
the
survival
of
the
species.
Both
Jesus
and
Paul
repeat
the
Genesis
affirmation
of
‘marriage’
(as
it
has
come
to
be
called
since
—
the
word
itself
does
not
occur
there),
but
neither
of
them
go
on
to
repeat
the
command
to
be
‘fruitful
and
multiply’
(Gen
1:28).
Apparently,
mutual
sexual
relations
are
to
be
enjoyed
for
their
own
sake
and
are
not
to
be
restricted
—
except
as
Paul
says,
perhaps
for
a
time
of
prayer
by
mutual
agreement
(1Cor
7:3-‐7)
—
though
Paul
explicitly
states
he
is
not
wanting
to
lay
down
new
rules
about
all
this
(1Cor
7:6).
Of
course,
children
are
affirmed
repeatedly
and
valued
most
highly
by
Jesus,
but
they
are
not
the
obligatory
outcome
or
even
the
prime
purpose
of
marriage
or
sexual
relations.
Paul
discusses
marriage
and
sexual
relations
(1Cor
7)
without
even
mentioning
children
until
later
in
the
same
chapter,
where
he
encourages
those
in
mixed
marriages
to
remain
so
for
the
sake
of
the
children
(and
possibly
of
the
unbelieving
partner,
1Cor
7:12-‐16)
—
but
if
divorce
is
unavoidable,
the
believing
divorcee
is
‘not
bound’.
It
is
apparent
that
Paul
interprets
the
teaching
of
Jesus
on
divorce
as
we
have
here
—
not
as
an
absolute
prohibition,
but
as
an
occasionally
unavoidable
necessity
that
must
be
handled
justly
and
in
a
way
that
does
not
‘bind’
the
victims.
Paul
also
follows
Jesus
truly
in
affirming
that
‘holiness’
is
contagious
and
not
something
to
be
afraid
of
losing
by
associating
with
‘impure’
people,
such
as
an
unbelieving
partner.
Christian
love
is
always
hopeful
of
transformation,
rather
than
fearful
of
contamination
—
yet
it
is
also
realistic
and
calls
for
justice
when
relationships
have
collapsed
irretrievably.
So
was
Jesus
the
first
true
feminist,
the
prototype
of
the
‘sensitive
new
age
guy’
maybe?
Well,
he
certainly
ushered
in
a
new
basis
for
mutuality
in
relationships
between
male
and
female
—
relationships
built
on
sensitivity
and
not
power
—
and
he
demonstrated
a
remarkable
ministry
by
responding
to
marginalised
women
and
men
in
a
brutal,
patriarchal
world.
Some
Christians
today
seem
to
think
we
still
need
to
defend
a
‘Christianised
patriarchy’
of
days
gone
by
—
a
body
of
higher
law
more
strictly
observed.
Others
see
that
we
are
still
exploring
and
discovering
the
full
implications
of
the
new
age
begun
in
Christ
—
not
only
in
our
churches,
communities
and
politics,
but
also
in
our
bedrooms.
Consistent
with
these
teachings
and
actions
of
Jesus,
the
rest
of
the
New
Testament
reinforces
the
following
truths:
•
We
are
not
defined
as
humans
by
our
sexual
organs
(or
lack
thereof)
or
by
our
sexual
relations
(or
lack
thereof).
•
Sex
is
not
just
about
intercourse
and
having
children
—
they
are
additional
blessings.
4
•
Relationships
are
never
just
about
having
sex
—
that
is
a
form
of
idolatry.
•
Sex
happens
best
in
mutual
and
committed
relationships
—
between
faithful
friends
who
are
not
just
lovers
—
but
‘marriage’
and
‘wedding’
processes
as
such,
in
NT
times,
were
governed
by
Jewish,
Greek
and
Roman
laws
and
customs.
‘Christian
marriage’
was
not
legal
until
after
Constantine
in
the
4th
century,
by
which
time
the
procedures
and
celebrations
continued
to
follow
many
of
the
Roman
customs
(as
they
still
do
today
in
the
West,
with
rings
and
bridal
parties).
Where
possible,
Christians
have
tended
to
follow
the
cultural
norms
and
political
requirements
for
marriages
and
weddings,
but
have
defied
the
laws
and
‘lived
in
sin’
when
necessary,
celebrating
unions
quietly
within
their
own
community.
Did
Christian
slaves
in
the
early
churches
also
do
this?
•
Sex
should
not
be
exploitative,
promiscuous,
abusive
or
obsessive
(porneia
is
the
NT
word
for
this)
—
but
mutual,
faithful,
generous
and
life-‐giving
(1Cor
7:4
is
one
of
the
most
transformative
verses
in
the
NT
when
read
in
its
patriarchal
context—‘a
man’s
body
belongs
to
his
woman’
says
Paul!!).
•
Regarding
homosexuality
—
I
affirm
absolutely
everything
Jesus
said
about
it!!
So
those
of
us
blessed
with
the
opportunity
for,
and
gift
of,
‘marriage’
(however
it
is
culturally
defined
in
our
particular
context)
should
rejoice
in
it
and
in
its
special
struggles,
but
also
remember
(to
paraphrase
Jesus’
words
in
Mt
19:12),
that
“some
are
born
different,
some
become
different
because
of
how
they’ve
been
treated,
and
some
choose
to
be
different
for
the
sake
of
God’s
call
on
their
lives.
Let
those
who
can
accept
this,
do
so!”
Keith
Dyer
(Unpublished
paper,
August,
2012)
5