Abstract
M.A.
In this thesis I explore the use of the bible as a normative text with regard to sexuality
(especially homosexuality). I start off by focusing on the Genesis creation myth
(Genesis chapters one and two), using Robert Gagnon’s gender complementarity
argument against homosexuality. I then argue, that essential to understanding how to
interpret the creation myth, a person can use a theory developed by Martin Noth,
called Deuteronomistic History. This theory helps us to understand that the scriptures
(particularly the books from Deuteronomy through to II Kings) were compiled by a
group of Jewish priestly redactors (employing retrospective theology) to form part of
a continuous narrative that can be said to include the book of Genesis. As such, using
the Gadamerian concepts of finitude and effective history, I assert that the creation
myth is historically situated, and thus cannot be uncritically applied to contemporary
issues, such as homosexuality. Nevertheless it played a central role against the
background of a politics of survival in the formation of a Jewish national and sexual
identity. It did this through functioning as a national grand narrative. How the biblical
text played this formative role, as a national grand narrative, in creating and
maintaining Jewish identity, will become evident as we explore, through Richard
Kearney, the function that productive imagination can fulfil in the development of
sexual identity. I will further highlight this function of the productive imagination
through use of Judith Butler’s concepts performativity and interpellation. It will then
become evident that using the biblical text (as though it reflected the reality of
sexuality as it is), in the way that Gagnon does, to establish gender essences,
constitutes a naturalistic fallacy. And so we will see that the creation myth cannot be
used to establish normative principles with regard to notions of strict gender essences.
Thus, in concluding the thesis, I will revisit the creation myth using the insights of
Judith Butler’s queer theory to demonstrate how the biblical text itself, not only does
not support notions of strict gender essences, but also undermines notions of strict
gender roles or essences.