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Gay Theology Without Apology
"In these fresh and bold essays, Gary David Comstock finds God's liberating connection in scripture-from-the-underside, in nontraditional traditions, and in body experience. Candidly self-revelatory, he shows how only in taking our own lives seriously can we be lovers of the world. Gay Theology without Apology is ... a charter of hope for gay/lesbian/bisexual Christians on the edges of the church." -James B. Nelson
140 pages, Paperback
First published April 1, 1993
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Displaying 1 - 6 of 6 reviews
May 16, 2007
Not as groundbreaking as I would have liked it to be. And from a very male perspective.
July 3, 2024
A THEOLOGY THAT FOCUSES ON BUILDING RELATIONSHIPS AND COMMUNITY
Gary David Comstock is the university Protestant chaplain and visiting assistant professor of religion at Wesleyan University; he is an ordained minister in the United Church of Christ.
He wrote in the Introduction to this 1993 book, “The following chapters put for ‘A’ particular gay theology---an understanding of my ultimate concern---and make no claim to be the definitive gay theology. My intention is… to add my voice to others’ and to encourage others to speak… I wrote these chapters within a five-year period at the end of the 1980s and the beginning of the 1990s, a personally secure and professionally productive time for me… The formation of relationships and the building of community that both result in and provide for acceptance, support, and productivity are the central themes developed and discussed in the following chapters.” (Pg. 5-6)
He explains, “The kind of relationship with the Bible that I am suggesting cannot be made without discussion, conflict, and examination with others in community; without its own consequences of challenging, offending, and feeling at odds with others; without effort, strength, and resources that are years in the making. The relationship is not progressive and linear, but rather a recurring and often slowly building process, continually resurrected by the need for suffering and pain to be changed.” (Pg. 14)
Later, he adds, “The Bible is, after all, a patriarchal document. The social structure of biblical times was patriarchal… That the theological document to emerge from these times would be an expression by those men about their God is illustrated in the so-called ‘household codes’ of the New Testament…” (Pg. 34-35) He continues, “Within such a patriarchal framework, therefore, lesbians and gay men should not be surprised to find passages that malign us. Our tendency, however, has been to apologize for those biblical passages that appear to condemn homosexuality and attack lesbians and gay men.” (Pg. 38)
He observes, “Jesus’ ministry, to be sure, was remarkable; but it was not complete. Jesus is, for example, observed to have broken traditional barriers in his relationships with and regard for women; and yet his organization of twelve disciples was all male … and has provided a model for patriarchy that holds for structuring church leadership to this day. We have the task of expanding and altering that ministry and of not accepting it as a finished product.” (Pg. 47)
He suggests, “It is less important to me that David and Jonathan might have had a homosexual relationship than that a writer or writers may have used an available framework to tell a story that would be read or heard differently by gay men than by nongay people. Gay men today, then, may embrace Jonathan as a fellow lover because of those who wrote, compiled, and edited his story. We identify with Jonathan because of what the writers of his story were able to tell us. We find strength for ourselves because the story is about and by others who have lived through and who endeavored to express themselves as we do. We grasp support for our own struggle from the survival of Jonathan’s story and how it came to be told.” (Pg. 89)
He acknowledges, “My own current participation in the church is predicated on having left it, on finding welcome and nurture in the nonchurched lesbian/gay community, and then on returning, strengthened and confident as a gay man, to try to make a place for myself and other lesbian/gay/bisexual people within it. My reliable source of support for doing this remains lesbians and gay men outside of the church, and I often find myself retreating to them to rest and renew my strength for the battles and homophobia that rage and fester within the church. I wish the church were the place where I could rest, be whole, and work, but it is not.” (Pg. 101)
He notes, “I believe that we are created and destroyed in our relationships. God is the mutuality and reciprocity in our relationships, the compelling and transforming power that brings together, reconciles, and creates us. The creative power of mutuality and the destruction wrought by its absence are perhaps most readily and urgently represented by the ‘non-negotiable demands’ that we humans are getting…” (Pg. 127) Later, he adds, “If God is understood as the mutuality and reciprocity in our relationships and Jesus is our saving one another from loneliness, despair, abuse, and neglect, the Holy Spirit is the community that includes and encourages each person to share her or his gifts. The ‘holy’ or ‘whole’ spirit---the creative and saving power of God set among us---is inclusive community.” (Pg. 138)
This book will be of great interest to those interested in the theological implications of LGBTQ culture and ideas.
Gary David Comstock is the university Protestant chaplain and visiting assistant professor of religion at Wesleyan University; he is an ordained minister in the United Church of Christ.
He wrote in the Introduction to this 1993 book, “The following chapters put for ‘A’ particular gay theology---an understanding of my ultimate concern---and make no claim to be the definitive gay theology. My intention is… to add my voice to others’ and to encourage others to speak… I wrote these chapters within a five-year period at the end of the 1980s and the beginning of the 1990s, a personally secure and professionally productive time for me… The formation of relationships and the building of community that both result in and provide for acceptance, support, and productivity are the central themes developed and discussed in the following chapters.” (Pg. 5-6)
He explains, “The kind of relationship with the Bible that I am suggesting cannot be made without discussion, conflict, and examination with others in community; without its own consequences of challenging, offending, and feeling at odds with others; without effort, strength, and resources that are years in the making. The relationship is not progressive and linear, but rather a recurring and often slowly building process, continually resurrected by the need for suffering and pain to be changed.” (Pg. 14)
Later, he adds, “The Bible is, after all, a patriarchal document. The social structure of biblical times was patriarchal… That the theological document to emerge from these times would be an expression by those men about their God is illustrated in the so-called ‘household codes’ of the New Testament…” (Pg. 34-35) He continues, “Within such a patriarchal framework, therefore, lesbians and gay men should not be surprised to find passages that malign us. Our tendency, however, has been to apologize for those biblical passages that appear to condemn homosexuality and attack lesbians and gay men.” (Pg. 38)
He observes, “Jesus’ ministry, to be sure, was remarkable; but it was not complete. Jesus is, for example, observed to have broken traditional barriers in his relationships with and regard for women; and yet his organization of twelve disciples was all male … and has provided a model for patriarchy that holds for structuring church leadership to this day. We have the task of expanding and altering that ministry and of not accepting it as a finished product.” (Pg. 47)
He suggests, “It is less important to me that David and Jonathan might have had a homosexual relationship than that a writer or writers may have used an available framework to tell a story that would be read or heard differently by gay men than by nongay people. Gay men today, then, may embrace Jonathan as a fellow lover because of those who wrote, compiled, and edited his story. We identify with Jonathan because of what the writers of his story were able to tell us. We find strength for ourselves because the story is about and by others who have lived through and who endeavored to express themselves as we do. We grasp support for our own struggle from the survival of Jonathan’s story and how it came to be told.” (Pg. 89)
He acknowledges, “My own current participation in the church is predicated on having left it, on finding welcome and nurture in the nonchurched lesbian/gay community, and then on returning, strengthened and confident as a gay man, to try to make a place for myself and other lesbian/gay/bisexual people within it. My reliable source of support for doing this remains lesbians and gay men outside of the church, and I often find myself retreating to them to rest and renew my strength for the battles and homophobia that rage and fester within the church. I wish the church were the place where I could rest, be whole, and work, but it is not.” (Pg. 101)
He notes, “I believe that we are created and destroyed in our relationships. God is the mutuality and reciprocity in our relationships, the compelling and transforming power that brings together, reconciles, and creates us. The creative power of mutuality and the destruction wrought by its absence are perhaps most readily and urgently represented by the ‘non-negotiable demands’ that we humans are getting…” (Pg. 127) Later, he adds, “If God is understood as the mutuality and reciprocity in our relationships and Jesus is our saving one another from loneliness, despair, abuse, and neglect, the Holy Spirit is the community that includes and encourages each person to share her or his gifts. The ‘holy’ or ‘whole’ spirit---the creative and saving power of God set among us---is inclusive community.” (Pg. 138)
This book will be of great interest to those interested in the theological implications of LGBTQ culture and ideas.
September 15, 2020
This seems an incredibly personal book and I give the author props for opening his soul and his life as much as he does. There are times that this book kind of lost me....it went in-depth into aspects of the Christian faith that don't speak to me. But I appreciate the basic premise of the book and I love some of his points, which are incredibly affirming for any LGBTQ+ people of faith.
February 1, 2022
Overall; I enjoyed this book. As a queer millennial it was interesting and informative of the perspective of prior generations. The writing itself was good. The content of the book strayed occasionally; it didn't feel fully cohesive. A few sections felt out of place or like it wasn't quite clear how it was connected, but were nonetheless interesting.
September 26, 2026
Interesting perspective. Don’t necessarily disagree with any presented ideas. Just still pondering…
March 16, 2014
I was very disappointed in this book. It often felt more like a rant than a constructive contribution. Most of the essays had great promise and I have taken ideas from many of them, but on the whole, I felt the author missed the mark.
Displaying 1 - 6 of 6 reviews