Rating: 
Summary: A rigorous reading on a complex topic
Review: ...a good picture of what you will encounter when you read this book: a quality, razor-sharp reading of the Bible that addresses, and may even effectively resolve, many of the arguments regarding the Bible's stance on homosexuality.Regardless of what your approach to the issue, you cannot ignore this work. Those who support its conclusions will hail it as the definitive and most comprehensive and effective presentation of their position. Those who disagree will have to take on a formidable opponent meeting and anticipating many of their objections. There are a some aspects about the argument of this book that are useful to keep in mind. The conversation about this issue, especially important new contributions to the discussion, may provide some useful insights to help judge the argument. First, it is of great importance to realize that when Christian scholars interpret the Hebrew Bible's prohibition against homosexual acts, the certainty of their conclusions in this regard is not shared by our Jewish brothers and sisters. It is not as simple as that. While Orthodox Judaism views homosexual acts through the metaphor of "disease", Conservative Judaism is beginning to move away from this metaphor a toward halachic notion of "constraint" (me'ones) that speaks of circumstances beyond the control of the individual. Both continue to condemn homosexual acts, but are shifting away from condemning the homosexual person. On the other hand, Reconstructionists and Reformists have gone even further, even beyond some liberal Christian congregations, in supporting access to the Rabbinate to practicing gays and allowing congregations to determine the circumstances under which same-gender commitment ceremonies may be performed. The result? What seems "obvious" to many Christian exegetes (including Gagnon) concerning univocity of the Hebrew Bible's condemnation of homosexual acts is not so obvious to modern Judaism. Indeed, their discussion parallels those of modern Christians in many ways. It seems things are so clearly and plainly obvious. See David L. Balch's important essay in the book (available on Amazon.com) "Homosexuality, Science, and the 'Plain Sense' of Scripture." Secondly, of great significance to keep in mind is the fact that, unlike the Hebrew Bible, nowhere in the Christian Testament is there a rule against homosexual practices. Every Pauline citation Gagnon makes *presumes* gender differences, but Paul nowhere makes an argument *against* homosexuality. This makes for some difficulty, since the argument is that Paul is simply furthering the proscription of the Hebrew Bible, but as we have seen, the interpretation of this proscription is itself under discussion by those who spend an awful lot more time interpreting those Scriptures than Christians do. What Paul may have intended is suddenly not as important as pondering his assumptions and their validity, which are no longer secured by reference to a sure and certain reading of the Hebrew Bible. Thirdly, the hermeneutic chapter reports upon a series of arguments regarding the origins of homosexuality. This portion is a bit problematic. It is similar in many ways to Stanton L. Jones and Mark Yarhouse's work, whose ethical argument is different from Gagnon's, but whose survey of the clinical data is better performed. Statistical citations are made with respect to epidemiological and psycho-social problems among the homosexual population, but methodological assessment and conclusions regarding causes are not deeply developed. To be fair, the author is a biblical scholar, not a psychologist, sociologist, statistician, or clinical practitioner, and should not be held to a standard above his expertise. At the same time, citation of evidence and/or conclusions from these fields should be done with the fear and respect appropriate to an outsider. Especially troublesome is the reference to the success of "reparative" therapies (ex-gay ministries), which even conservatives such as Jones and Yarhouse are extremely wary of reporting, since no clinical support or careful studies have been forthcoming. These ministries are advocacy groups, not clinically validated therapeutics. Since it is difficult to describe what constitutes homosexual origins, it is especially difficult to ascertain what constitutes successful "recovery" therefrom. Finally, as one reviewer here notes, Gagnon's work is a powerful presentation whose effectiveness in debate would be impressive. Unfortunately, as such it is susceptible to contributing to the volatility of the situation. One gets the sense that it is one more "serial monologue", not a dialogue. It seeks to answer and silence those who disagree, not to encourage further discussion. It is a polemic: rigorous, razor sharp, but nonetheless confrontational rather than conversational. If this form of argument is useful to some, great. If it contributes to the rigor of the debate, wonderful. But it also has the potential to continue making an already overheated situation even less stable. To his credit, Gagnon continues along a recent trajectory of thought among at least mainline churches that wish to distinguish between concepts of "sin" and legal prohibitions in the civil sphere. To that end, his work includes among its recommendations a call for the church to work towards the decriminalization of homosexuality and the support to persecute to the fullest extent anyone who inflicts violence or enacts hate against members of the homosexual community. This is a voice of reason in the midst of an extremely volatile situation, representing a shared ground that could be carefully cultivated by those involved in the current debate. The question isn't, as Gagnon hopes it is, that we confront the "obvious" conclusions regarding the Bible's message about this issue. The question is: can we create an environment wherein we can work together in humility, dialogue and learning?
Rating: 
Summary: A Scholarly Refutation of Pro-homosexual Religious Activists
Review: Assistant Professor of New Testament at Pittsburg Theological Seminary, Robert Gagnon, has tackled the homosexual issue in regards to Biblical scholarship. His book is academic in nature. In the forward, he lays out the objective of the book, "(I)s to demostrate two points. First, there is clear, strong, and credible evidence that the Bible unequivocally defines same-sex intercourse as sin. Second, there exist no valid hermeneutical arguments, derived from either general principles of biblical interpretation or contemporary scientific knowledge and expierence, for overriding the Bible's authority on this matter." His first chapter deals with the Old Testament used in the debate about the act of homosexuality to include Sodom and Gomorah and the book of Levitics. His most interesting chapter is "The Witness of Jesus." This is largely due to the fact that pro-homsexual groups ofetn charge that Jesus nevers mentions anything against homosexuality (an argument from silence). He does a masterful job in connecting Jesus sayings on sexual behavior in general as well as historcial perspectives as to what Jesus idea about homosexuality were if the question had arised. Further, he wisely points out that an argument from silence in this context is a false argument. After all Jesus never mentions anything against incest or beastiality either, but one does not assume Jesus apporved of those practices. Gagnon also deals with Paul's writings on the subject. Paul was explicity against the homosexual practice and Gagnon demonstrates that Paul's text cannot be interpreted any other way, although many liberal theologians have tried. His chapter on hermeneutics in regards to this subject is also outstanding. This is all done with academic integrity and precision. Gagon's position is not generally regarded in high esteem among the more liberal academics in the North Eastern area. But Gagnon is committed to truth and reveals such in this book. Further, for a text book, it reads very well and would also excel at a popular level.
Rating:
Summary: A Scholarly Refutation of Pro-homosexual Religious Activists
Review: Assistant Professor of New Testament at Pittsburg Theological Seminary, Robert Gagnon, has tackled the homosexual issue in regards to Biblical scholarship. His book is academic in nature. In the forward, he lays out the objective of the book, "(I)s to demostrate two points. First, there is clear, strong, and credible evidence that the Bible unequivocally defines same-sex intercourse as sin. Second, there exist no valid hermeneutical arguments, derived from either general principles of biblical interpretation or contemporary scientific knowledge and expierence, for overriding the Bible's authority on this matter." His first chapter deals with the Old Testament used in the debate about the act of homosexuality to include Sodom and Gomorah and the book of Levitics. His most interesting chapter is "The Witness of Jesus." This is largely due to the fact that pro-homsexual groups ofetn charge that Jesus nevers mentions anything against homosexuality (an argument from silence). He does a masterful job in connecting Jesus sayings on sexual behavior in general as well as historcial perspectives as to what Jesus idea about homosexuality were if the question had arised. Further, he wisely points out that an argument from silence in this context is a false argument. After all Jesus never mentions anything against incest or beastiality either, but one does not assume Jesus apporved of those practices. Gagnon also deals with Paul's writings on the subject. Paul was explicity against the homosexual practice and Gagnon demonstrates that Paul's text cannot be interpreted any other way, although many liberal theologians have tried. His chapter on hermeneutics in regards to this subject is also outstanding. This is all done with academic integrity and precision. Gagon's position is not generally regarded in high esteem among the more liberal academics in the North Eastern area. But Gagnon is committed to truth and reveals such in this book. Further, for a text book, it reads very well and would also excel at a popular level.
Rating:
Summary: Something to keep in mind while reading this book
Review: exegesis (n) an explanation or critical interpretation of a text.
eisegesis (n) the interpretation of a text (as of the Bible) by reading into it one's own ideas.
If you already hold the opinion that the Bible says homosexuality is a sin, abomination, etc. this book will appeal to you and solidify your opinion.
If you want to find out what the Bible says, look elsewhere.
Rating:
Summary: An excellent, thorough study
Review: Gagnon appears to have left few stones unturned in his analysis of this issue. He presents the most detailed and thorough exegetical case for the traditional Christian view on homosexuality that I have seen. Yet what is interesting to me is that Gagnon's methodology is certainly not "conservative," but reflects mainstream, "liberal" historical-critical assumptions in his exegesis of texts. This is why so thoroughly a liberal scholar as James Barr, who wrote the anti-conservative polemic FUNDAMENTALISM, can nonetheless commend the book despite the "conservative" conclusions that the author reaches. Thus this is probably the best book for a theological conservative (such as this reviewer) to recommend to any theological "moderate" who is not yet completely decided on this issue. Gagnon is likely to gain a hearing where conservatives will not. Theological conservatives too may read this work with profit, though they will have to forgive Gagnon's adoption of critical positions on matters of authorship and the like that we would find unacceptable. Fortunately such matters rarely affect the force of his argumention.
Rating:
Summary: An excellent, thorough study
Review: Gagnon appears to have left few stones unturned in his analysis of this issue. He presents the most detailed and thorough exegetical case for the traditional Christian view on homosexuality that I have seen. Yet what is interesting to me is that Gagnon's methodology is certainly not "conservative," but reflects mainstream, "liberal" historical-critical assumptions in his exegesis of texts. This is why so thoroughly a liberal scholar as James Barr, who wrote the anti-conservative polemic FUNDAMENTALISM, can nonetheless commend the book despite the "conservative" conclusions that the author reaches. Thus this is probably the best book for a theological conservative (such as this reviewer) to recommend to any theological "moderate" who is not yet completely decided on this issue. Gagnon is likely to gain a hearing where conservatives will not. Theological conservatives too may read this work with profit, though they will have to forgive Gagnon's adoption of critical positions on matters of authorship and the like that we would find unacceptable. Fortunately such matters rarely affect the force of his argumention.
Rating:
Summary: Almost a Study
Review: Gagnon's book is not so much a study as a review of works by others. And it is a selective and lop-sided review.
A major theme is complementarity -- male and female. Gagnon relied heavily on Genesis 1:26 and Jesus quoting this verse in Matthew 19 and Mark 10. But Jesus is concerned with divorce and remarriage, so the quote should read, "God created them a male and a female." The topic is not gender, but monogamy. This text cannot bear the heavy weight of Gagnon's argument.
The treatment of Sodom (Genesis 19) is extremely disappointing. Gagnon skips lightly over the heavy emphasis in Genesis 18 & 19 on hospitality, missing the point. He also attempts to lighten the emphasis of the text on rape -- sexual violence, not only here but also in its parallel text, Judges 19. Overall his treatment of rape is rather callous as he pursues a colorful text to use in attacking gays.
Gagnon mentions some early church fathers who commented on the New Testament texts against homosexuality, but neglects the content of these references. For the early church fathers understood the three male texts as specific to pederasty (men doing boys) and the one female text as heterosexual.
The bibliography is impressive, though not complete. The analysis is very one-sided with easy to find logical leaps.
Gagnon finds what he wants to find, or expects to find. That is not always what is there.
Rating:
Summary: Best Scholarly Study of Homosexuality and the Bible
Review: Many churches today are discussing the question of whether homosexual sexual behavior is sinful, which requires an understanding of what the Bible says about it. Prof Gagnon has produced the most comprehensive examination of the Biblical evidence regarding homosexual behavior. His treatment is definitely on the conservative side, but he attempts to be fair to all viewpoints. This is easily the best book on the subject, but it is not an easy read. The most interesting aspect of Gagnon's approach is his comprehensive approach. He starts with Genesis and shows that the Jewish viewpoint is anchored in Genesis and the marriage of two complementary human beings -- male and female. Then he interprets the rest of the Bible in the light of Genesis. He does not limit himself to the 5 or 6 well-known passages in the Bible which are often discussed when the topic is homosexual behavior. Those who are conservative will find this book very helpful. Those who are liberal (on this topic) will find it the strongest case that can be made for the "opposing side."
Rating: 
Summary: so close, but not yet there
Review: Ok here's the deal: I've read Gagnon's 519-page book (including the index) twice now. No other critique of pro-gay theology is as clear and intimidating as Gagnon. No other published work more carefully attempts to fully evaluate and dismantle pro-gay arguments. No other published work offers greater support to traditional Christianity's anti-gay sex attitude. The book is broken down into 5 very long chapters: Chapter 1: The Witness of the Old Testament Here Gagnon goes over not only the standard texts used (Gen, 1-2, 19; Lev. 18:22, 20:13) to condemn gay sex, but also of some texts never before used as anti-gay sex texts. Gagnon's views are very interesting. The chapter responds to arguments that purport to illustrate why the standard texts should not be used (i.e., Leviticus does not mention lesbian sex, hence cannot be referring to gay sex in general. Gagnon's response to that particular argument is very impressive). Chapter 2: Same-Sex Intercourse as 'Contrary to Nature' in Early Judaism I thought this chapter was strange since it kept referring to gay sex as 'para physin', which is Greek, not Hebrew'yet the chapter is supposed to be about how the early Hebrews viewed gay sex. Though I found the chapter to be food for thought, its content is irrelevant since its basis is the views of early Hebrew and Church writers. The early Church (I believe by the 2nd century) almost immediately interpreted Paul's writing as being anti-Semitic, and only excruciating research (which has been made clear by Gregory Jordan) explains what Paul really meant. So I don't think this chapter is relevant. Chapter 3: The Witness of Jesus This chapter was also interesting to me. One problem though, is that it failed to mention and critique some powerful cases purporting to show that Jesus met a gay man and affirmed his relationship. Chapter 4: The Witness of Paul and Deutero-Paul: This chapter discusses NT passages such as Corinthians 6, Timothy 1, and Romans 1. Gagnon offers counters to pro-gay arguments that suggest 'arsenokoitai' refers to male prostitutes. Chapter 5: The Hermeneutical Relevance of the Biblical Witness This chapter was the most bizarre and I will explain why in a moment. ADDITIONAL COMMENTS: Maybe it was due to its extreme length (there was no need to drag on so much) that Gagnon started to slip up more and more as he got toward the end of the book. Consider the following examples: 1. Towards the end of the book in chapter 5 Gagnon very clearly questions the historical validity of the NT's gospels, which calls into question the Bible's alleged authority on sexual issues. This is such a bizarre twist for Gagnon to take after spending such an incredible amount of time in his attempt to refute pro-gay Biblical theology. 2. In his discussion of Romans 1, Gagnon makes absolutely no mention of Townsley's work on parallelism, Jordan's agonizing translation work, nor even of Craig Williams' highly academic study--a study that refutes most of Gagnon's arguments pertaining to Romans 1. Also, Gagnon, in my judgement, not only did not fairly represent pro-gay theology pertaining to Corinthians and Timothy, but he did not offer any hard evidence to support his seemingly pre-determined contentions. What he provides is speculative at best. 3. Gagnon's scientific pages ignore clinical data, and show that Gagnon is completely unfamiliar with scientific research. They also contradict recent objective, scientific studies. Though I rate the book with 3 stars, I give 1 star to its scientific discussions. CONCLUDING COMMENTS: Despite having many flaws and omissions, I absolutely recommend this book. It is the most impressive critique on pro-gay theology to date. I feel that readers have the right to know that there are scholars and theologians who are writing and plan on writing formal critiques of Gagnon's book. I think the future is going to hold fascinating debates on the issue. I think Gagnon's book is going to push people to research more extensively. So although I disagree with Gagnon's conclusions, I still commend the impressiveness of his book. ~ Pat Casanova ..P>(Review edited/updated: 10/21/2003)
Rating:
Summary: Solid refutation against the 'idol' of sexual tolerant Jesus
Review: One reason that attracts me to buy this book is that I find a pro-gay scholar Martti Nissinen's recommendation in the preface, one among 15 praises from contemparory well-known biblical scholars. After reading it, I agree with Nissinen that "his book...cannot be ignored in future debate even by proponents of discordant views." The major reward to me is his clarification of the attitude of Jesus towards homosexuality. Usually. pro-gay theology protrays Jesus as taking a tolerant and affirming stand towards homosexual acts because of His emphasis of love and embrace of social outcasts, especially His merciful attitude towards adulterous women and the prostitutes. Gagnon has convincingly pointed out that Jesus' attitude on sexual ethics is even far more rigorious than the Jews of his time, in Jesus' comments on divorce and re-interpretation of adultery. This shows that Jesus' sexual ethics is even more rigorous than OT in regard to sexual sin. That's why Jesus' forgiveness is often accompanied with "sin no more" ending! Jesus demonstrates God's love, but he is also the prophet carrying out the temple action and procaliming the seriousness of sexual sin, which demonstrate God's judgment and righteousness . Jesus does not overturn the OT law on sexual sin, in particular homosexual intercourse. On the contrary, Jesus further the Torah on sexual sin and set a higher standard against sexual sin (hardcover, p.196-228) I hope that pro-gay Christians can be honest in facing the real attitude of Jesus against sexual sin instead of protraying a sexually tolerant Jesus, which actually turns out to be an idol, in justifying homosexual behavior that's hurting God's heart.
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