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Contents:

WAS J GAY?—AN EXAMATN OF THE SECRET GOSPEL OF MARK

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Most recently, J has been characterized by some scholars as a liberte and a homosexual. Intertgly, the homosexual muny feels that the tradnal “hetero-normative” J is a reflectn of heterosexual Christians who have read to J their own sexualy, while ignorg the possibily that J was a homosexual. Rollan McCleary, an Atralian amic who recently wrote a book argug that J and His discipl were gay, was asked if his own homosexualy tated his rearch.

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You uld also say that heterosexual people have their ey wi shut on the matter, that they don’t want to see that J would have been of a gay disposn…. You maybe have to be gay to read the signals and to see thgs and rearch thgs which other people wouldn’t” (as quoted Johns, 2001). Lately, gay scholars have seen many thgs the Bible that heterosexuals have apparently missed for the past 2, 000 years.

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Several works, both scholarly and popular, have been published the last suggtg that J was gay. Robert Williams, the first actively homosexual prit the Epispal Church, penned a book tled Jt As I Am: A Practil Gui to Beg Out, Proud, and Christian. Six years later, gay playwright Terrance McNally wrote the play Corp Christi, which featured a gay J (named Joshua) and his “sexual adventur wh his 12 discipl” (“Was J Gay?

The popular works have been followed by several scholarly vtigatns that attempt to argue J’ homosexualy om biblil and theologil evince.

The same year McNally’s play went up, Fnish scholar Martti Nissen released his book, Homoeroticism the Biblil World, judged by some to be the bt work yet published on the subject. Theodore Jenngs looks to liberatn and femist theologi to nstct a more “homocentric” gospel narrative his 2002 volume, The Man J Loved: Homoerotic Narrativ om the New Ttament. Queerg Christ, Robert Goss’ semi-tobgraphil tellg of his homosexual guilt and expulsn om the Roman Catholic Church, might also be mentned.

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