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 Cannon, Sanctified.

 Evans and Healey, Queer and Catholic.

 Lake, Recreations.

 Sweasey, From Queer to Eternity.

¹ See Gerard Loughlin, ed., Queer Theology: Rethinking the Western Body (Malden, MA: Blackwell, 2007).

² See Deryn Guest, Robert E. Goss, Mona West, and Thomas Bohache, eds., The Queer Bible Commentary (London: SCM Press, 2006).

³ For a helpful discussion of the term “queer” in the context of theological education, see Carter Heyward, “We’re Here, We’re Queer: Teaching Sex in Seminary,” in Body and Soul: Rethinking Sexuality as Justice-Love, ed. Marvin M. Ellison and Sylvia Thorson-Smith (Cleveland, OH: Pilgrim Press, 2003), 78–96.

⁴ See “queer,” Oxford English Dictionary Online (June 2010 draft revision), http://www.oed.com.

⁵ For additional resources about transgender issues, see Susannah Cornwall, “‘State of Mind’ versus ‘Concrete Set of Facts’: The Contrasting of Transgender and Intersex in Church Documents on Sexuality,” Theology and Sexuality 15, no. 1 (Jan. 2009): 7–28; Joanne Herman, Transgender Explained for Those Who Are Not (Bloomington, IN: AuthorHouse, 2009); Victoria S. Kolakowski, “Toward a Christian Ethical Response to Transsexual Persons,” Theology and Sexuality no. 6 (March 1997): 10–31; Susan Stryker, Transgender History (Berkeley, CA: Seal Press, 2008).

⁶ See Nancy Wilson, Our Tribe: Queer Folks, God, Jesus, and the Bible (San Francisco, HarperSanFrancisco, 1995), 231–80 (outlining a “queer” theology of sexuality that is grounded in “promiscuous hospitality”).

⁷ See Robert Williams, Just as I Am: A Practical Guide to Being Out, Proud, and Christian (New York: HarperPerennial, 1992), xxv (explaining his decision to use “queer” instead of “gay” or “gay and lesbian”).

⁸ See “Queer Nation,” Oxford English Dictionary Online (December 2007 draft entry), http://www.oed.com.

⁹ Robert E. Goss, Queering Christ: Beyond Jesus Acted Up (Cleveland, OH: Pilgrim Press, 2002), 228–29.

¹⁰ Andrew Edgar and Peter Sedgwick, Cultural Theory: The Key Concepts, 2nd ed. (London: Routledge, 2008), 277.

¹¹ See Martti Nissinen, Homoeroticism in the Biblical World: A Historical Perspective (Minneapolis, MN: Fortress Press, 1998), 128–34 (“The Interpretation of Same-Sex Relations Then and Now”).

¹² For a discussion of Butler’s work in the context of religious studies, see Ellen T. Armour and Susan M. St. Ville, eds., Bodily Citations: Religion and Judith Butler (New York: Columbia University Press, 2006).

¹³ Gerard Loughlin, “Introduction: The End of Sex,” in Louglin, Queer Theology, 9–10.

¹⁴ Wilson, Our Tribe, 231–80.

¹⁵ See Luke 1:52.

¹⁶ Marcella Althaus-Reid, Indecent Theology: Theological Perversions in Sex, Gender and Politics (London: Routledge, 2000), 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: Out of the Closet, Into the Streets,” in Male Lust: Pleasure, Power, and Transformation, ed. Kerwin Kay, Jill Nagle, and Baruch Gould (Binghamton, NY: Harrington Park Press, 2000), 298, 301.

⁴⁶ Carter Heyward, Touching Our Strength: The Erotic as Power and the Love of God (San Francisco: HarperSanFrancisco, 1989), 93.

⁴⁷ Laurel Dykstra, “Jesus, Bread, Wine and Roses: A Bisexual Feminist at the Catholic Worker,” in Blessed Bi Spirit: Bisexual People of Faith, ed. Debra R. Kolodny (New York: Continuum, 2000), 78–79, 87.

⁴⁸ Tanis, Trans-Gendered, 1, 4.

⁴⁹ It should be noted that the Roman Catholic Church recognizes seven sacraments, including marriage, but most Protestant denominations recognize only two sacraments: baptism and Eucharist. Here, I use the term “sacrament” broadly as a formal rite of the church.

⁵⁰ See 1 Sam. 20:16.

⁵¹ See Ruth 1:16.

⁵² See Wilson, Our Tribe, 140–57

⁵³ Williams, Just As I Am, 120–23.

⁵⁴ Boswell, Same-Sex Unions in Premodern Europe, 218–19.

⁵⁵ See Alan Bray, The Friend (Chicago: University of Chicago Press, 2003); see also Alan Bray, “Friendship, the Family and Liturgy: A Rite for Blessing Friendship in Traditional Christianity,” Theology and Sexuality, no. 13 (Sept. 2000): 15–33. For example, Blessed John Henry Cardinal Newman was buried in the same grave as his close friend Ambrose St. John, but what was left of Newman’s remains were moved as the Roman Catholic Church prepared to beatify him in 2010.

⁵⁶ There is, of course, disagreement within the progressive LGBT faith community as to whether same-sex marriage ultimately benefits queer people or is merely a way of reinscribing patriarchal values. See, e.g., Mary E. Hunt, “Same-Sex Marriage and Relational Justice,” Journal of Feminist Studies in Religion 20, no. 2 (Fall 2004): 83–92.

⁵⁷ Richard P. Hardy, Loving Men: Gay Partners, Spirituality, and AIDS (New York: Continuum, 1998), 183. For a discussion of how the sacred manifests itself in the sex lives of gay men, see David Nimmons, The Soul Beneath the Skin: The Unseen Hearts and Habits of Gay Men (New York: St. Martin’s Griffin, 2002). For a general discussion of same-sex relationships and blessings, see Mark D. Jordan, ed., Authorizing Marriage?: Canon, Tradition, and Critique in the Blessing of Same-Sex Unions (Princeton, NJ: Princeton University Press, 2006).