134.
17 Marcella Althaus-Reid, The Queer God (London: Routledge, 2003), 7.
18 See Elizabeth Stuart, “Making No Sense: Liturgy as Queer Space,” in Isherwood and Jordan, Dancing Theology in Fetish Boots, 113–23; Elizabeth Stuart, “The Priest at the Altar: The Eucharistic Erasure of Sex,” in Althaus-Reid and sherwood, Trans/formations, 127–38; Elizabeth Stuart, “Sacramental Flesh,” in Loughlin, Queer Theology, 65–75.
19 See e.g., Loughlin, Queer Theology; Althaus-Reid and Isherwood, Trans/formations.
20 See Phyllis Trible, Texts of Terror: Literary-Feminist Readings of Biblical Narratives (Philadelphia, PA: Fortress Press, 1984).
21 See generally Gen. 19.
22 See Daniel A. Helminiak, What the Bible Really Says About Homosexuality, millennium ed. (Tajique, NM: Alamo Square Press), 43–50.
23 Wilson, Our Tribe, 231–80.
24 See Kathy Rudy, Sex and the Church: Gender Homosexuality, and the Transformation of Christian Ethics (Boston: Beacon Press, 1997), 108–30.
25 For a description of the standard LGBT “texts of terror” (that is, Gen. 19, Lev. 18:22, Lev 20:13, Deut. 22:5, Deut. 23:1, Rom. 1:26–27, 1 Cor. 6:9, and 1 Tim. 1:10) and responses by LGBT theologians, see Helminiak, What the Bible Really Says About Homosexuality; Goss, Queering Christ, 185–220; Justin Tanis, Trans-Gendered: Theology, Ministry, and Communities of Faith (Cleveland, OH: Pilgrim Press, 2003), 55–84 (transgender passages); Sally Gross, “Intersexuality and Scripture,” Theology and Sexuality 11 (September 1999): 65–74 (intersex passages). Other resources include L William Countryman, Dirt, Greed and Sex: Sexual Ethics in the New Testament and Their Implications for Today (Philadelphia, PA: Fortress Press, 1988); Peter J. Gomes, The Good Book: Reading the Bible with Mind and Heart (San Francisco: HarperSanFrancisco, 1996), 144–72; DJ. Good, “Reading Strategies for Biblical Passages on Same-Sex Relations,” Theology and Sexuality, no. 7 (Sept. 1997): 70–82; and Mark D. Jordan, The Ethics of Sex (Oxford, UK: Blackwell Publishers, 2002). For a helpful resource for LGBT people who are recovering from the abusive use of the Bible, see Rembert Truluck, Steps to Recovery from Bible Abuse (Gaithersburg, MD: Chi Rho Press, 2000).
26 For discussions about queer hermeneutics, see Timothy R. Koch, “A Homoerotic Approach to Scripture,” Theology and Sexuality, no. 14 (Jan. 2001): 10–22; Mona West, “Reading the Bible as Queer Americans: Social Location and the Hebrew Scriptures,” Theology and Sexuality, no. 10 (March 1999): 28–42.
27 See Wilson, Our Tribe, 111–64. Texts cited by Wilson include 1 Sam. 18:1–4, 20:14–17 (Jonathan and David); Ruth 1:16–17 (Ruth and Naomi); Matt. 8:5–13, Luke 7:1–10 (the Roman Centurion); Acts 8:26–40 (the Ethiopian Eunuch), John 11 (Mary, Martha, and Lazarus).
28 Guest et al., Queer Bible Commentary, xiii.
29 See Theodore W. Jennings, Jacobs Wound: Homoerotic Narrative in the Literature of Ancient Israel (New York: Continuum, 2005); Ken Stone, ed., Queer Commentary and the Hebrew Bible (Cleveland, OH: Pilgrim Press, 2001); Tom Hanks, The Subversive Gospel: A New Testament Commentary of Liberation (Cleveland, OH: Pilgrim Press, 2000); Robert E. Goss and Mona West, eds., Take Back the Word: A Queer Reading ofthe Bible (Cleveland, OH: Pilgrim Press, 2000); Drinkwater et al., Torah Queeries; Deryn Guest, When Deborah Met Jael: Lesbian Biblical Hermeneutics (London: SCM Press, 2005); and Chris Glaser, The Word Is Out: Daily Reflections on the Bible for Lesbians and Gay Men (Louisville, KY: Westminster John Knox Press, 1994).
30 See Derrick Sherwin Bailey, Homosexuality and the Western Christian Tradition (London: Longmans, Green, 1955), viii.
31 See John Boswell, Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century (Chicago: University of Chicago Press, 1980).
32 See Mathew Kuefler, ed,, The Boswell Thesis: Essays on Christianity, Social Tolerance, and Homosexuality (Chicago: University of Chicago Press, 2006).
33 See John Boswell, Same-Sex Unions in Premodern Europe (New York: Vintage Books, 1994).
34 See Bernadette J. Brooten, Love Between Women: Early Christian Responses to Female Homoeroticism (Chicago: University of Chicago Press, 1996); Judith C. Brown, Immodest Acts: The Life of a Lesbian Nun in Renaissance Italy (New York: Oxford University Press, 1988).
35 See Mark D. Jordan, The Invention of Sodomy in Christian Theology (Chicago: University of Chicago Press, 1997).
36 See Virginia Burrus, The Sex Lives of Saints: An Erotics of Ancient Hagiography (Philadelphia: University of Pennsylvania Press, 2004); Burrus et al., Seducing Augustine.
37 See Gareth Moore, A Question of Truth: Christianity and Homosexuality (London: Continuum, 2003), 27–37.
38 See Bruce Bagemihl, Biological Exuberance: Animal Homosexuality and Natural Diversity (New York: St. Martin’s Press, 1999).
39 See, e. g., Rembert G. Weakland, A Pilgrim in a Pilgrim Church: Memoirs of a Catholic Archbishop (Grand Rapids, MI: William B. Eerdmans Publishing, 2009); Robert L Arpin, Wonderfully, Fearfully Made: Letters on Living with Hope, Teaching Understanding, and Ministering with Love, from a Gay Catholic Priest with AIDS (San Francisco: HarperSanFrancisco, 1993); Paul Murray, Life in Paradox: The Story of a Gay Catholic Priest (Winchester UK: O Books, 2008); Amie M. Evans and Trebor Healey, eds., Queer and Catholic (New York: Routledge, 2008); Dugan McGinley, Acts of Faith, Acts of Love: Gay Catholic Autobiographies as Sacred Texts (New York: Continuum, 2004); Scott Pomfret, Since My Last Confession: A Gay Catholic Memoir (New York: Arcade Publishing, 2008).
40 Moore, A Question of Truth, 282.
41 For a discussion on moral argumentation and homosexuality, see Pim Pronk, Against Nature?: Types ofMoral Argumentation Regarding Homosexuality (Grand Rapids, MI: William B. Eerdmans Publishing, 1993).
42 For the intersection of queer theory with religious studies, see Armour and St. Ville, Bodily Citations; James Bernauer and Jeremy Carrette, eds., Michel Foucault and Theology: The Politics of Religious Experience (Aldershot, UK: Ashgate, 2004); Jeremy R. Carrette, Foucault and Religion: Spiritual Corporality and Political Spirituality (London: Routledge, 2000).
43 For examples of postcolonial readings of classical theologians, see Kwok Pui-lan, Don H. Compier, and Joerg Rieger, eds., Empire and the Christian Tradition: New Readings of Classical Theologians (Minneapolis, MN: Fortress Press, 2007).
44 See Peter Sweasey, From Queer to Eternity: Spirituality in the Lives of Lesbian, Gay and Bisexual People (London: Cassell, 1997); Catherine Lake, ed., Recreations: Religion and Spirituality in the Lives of Queer People (Toronto: Queer Press, 1999); Evans and Healey, Queer and Catholic; Justin R. Cannon, Sanctified: An Anthology of Poetry by LGBT Christians (Scotts Valley, CA: Createspace, 2008).
45 Robert E. Goss, “Passionate Love for Christ:
