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Dirt, Greed, and Sex: Sexual Ethics in the New Testament and Their Implications for Today
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About the Author
L. William Countryman is Sherman E. Johnson Professor of New Testament at the Church Divinity School of the Pacific, Berkeley, California, and the author of several books in New Testament interpretation for the contemporary church.
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Product details
Paperback: 350 pages
Publisher: Fortress Press; Revised edition (October 15, 2007)
Language: English
ISBN-10: 0800638484
ISBN-13: 978-0800638481
Product Dimensions:
6 x 0.8 x 9 inches
Shipping Weight: 1.2 pounds (View shipping rates and policies)
Average Customer Review:
3.5 out of 5 stars
7 customer reviews
Amazon Best Sellers Rank:
#435,135 in Books (See Top 100 in Books)
Dirt, Greed, and Sex: Sexual Ethics in the New Testament and Their Implications for Today is an academic examination of scriptural ethics. The author, William Countryman surveys purity issues as they pertain to both the old and New Testament. His effort is academic and thorough, but a bit misguided as it nears the end.I appreciated Countryman’s evaluation of verses in the Bible that describe human sexuality. He brings up a lot of interesting and valuable points that I’d never considered before. His main thesis is that sexual ethics in the Bible are guided more than anything by considerations of property rights. He navigates various passages and issues to demonstrate quite effectively that the Bible’s guidelines on sexual issues are considerations of property, especially within a patriarchal society. I especially enjoyed his explanation that Jesus demolished traditional male patriarchal rights of his era by making males and females fully equal for the first time in Israel’s history. He effectively shows that Paul also supported this view of equality. Strangely though, Countryman seems to think there’s a disconnect in the pastoral letters’ view that men are still the head of the household. It seems the author can’t accept that men and women are of equal value before God, even if they have somewhat different roles.Near the end of the book, the author begins to wax philosophical. This is the only section where he doesn’t back up his assertions with scriptural evidence. It’s also the section where things start to go off the rails a bit. For example, he states, “When Christians adopt this position (that abortion should be left up to the mother), their stance is not, in fact, one in favor of abortion, but rather one that believes that the responsibility is best left to the pregnant woman. The alternative is to deny the full moral status of the woman…â€Translation: If you don’t think women should have the right to terminate their fetus, then you’re a chauvinist.Given his fair mindedness throughout most of the book, I was shocked when I read this. It is no different than claiming, “If you don’t let poor people murder others, then you’re just a rich elitistâ€. Or, “You won’t let black people murder others? Then you must be a racist.†Very bizarre.Also, his defense of homosexuality was surprisingly weak. He mentions the prohibition in Leviticus on male-male intercourse numerous times throughout the book. But then in his conclusion, dismisses it as nothing “…more than a purity regulation, one that was, in fact, limited in application to Israel…â€. I can think of several arguments against the need for Christians to follow Leviticus. But to dismiss it so casually, and move on? Also in his conclusions he says, “The question before Christians today is not really so much about homosexuality as about whether the churches are prepared to rethink the issue honestly and openly. This is something that right-wing Christians of all sorts are determined to prevent.†Really. Once again, his argument comes out of nowhere, with no evidence to support it. So if you happen to disagree with his side on this very difficult issue, then apparently you aren’t willing to “rethink the issue honestly and openlyâ€. I was dismayed by this logic.I was, however, glad to see the author make this excellent and original point: “If Gentiles can produce the fruits of the Spirit, asks Peter, how can one keep them out? (Acts 10:47) If women manifest vocation for ordination and the gifts for such ministry, how, ultimately, can they be denied? If lesbians and gay men are living lives that manifest the grace of God and the love of God and neighbor, what else are other Christians waiting to see?†Good point.On the whole, this is an useful and important book. I recommend it.
Ah, Countryman. You did it again. Thanks for writing a comprehensive, easy-to-tackle book on the history and modern perspectives of the negative side of humanity in light of JudeoChristianity. It's a little academic for bedtme reading, but it provides great insight and dreams.
Dirt, Sex and Greed is a unique and important explanation of sexual ethics in the New Testament of the Bible and their implications for today. It is a bit of a dense, thorough read, but the content is paradigm-shattering in the very best way! This book was incredibly freeing for me to read, it was life changing to really understand what God was saying in the New Testament about sexuality, sexual practices and morality. There tends to be a pervasive amount of judgement and shame surrounding sex in the majority of American churches. When I put this book down I felt freer than ever about sex and my own personal sexuality. If you are ready for a study and a well founded and well researched look into society and it's expectation on humanity regarding sex and want to understand what God is truly saying about it, this is the book for you.
Well Countryman's book had arrived on my doorstep and after opening it, my first positive observation was to see that it had a Scripture index, which would be a help in determining his view on significant Bible passages. I was glad too that Countryman provided in the two prefaces and his introduction his motivation for this book - i.e. "to encourag[e] discussion of sexuality between biblical scholars and ethicists." I was also glad that he made clear his overarching conclusion from his biblical studies on sexuality, i.e. "biblical writers think primarily in terms of purity and of property." And, I was also initially pleased when I read that Countryman (let me call him Bill for short) said in his preface that he "made every effort to read the texts as literally as possible." I say "initially" because any preview of selected portions of Bill's book will lead one to wonder if he has an obvious bias against the literal interpretation of texts.I was also glad to see in Bill's introduction that he gave his definitions for "the function of history", for the "practical authority for Christian life", for "morality" and for "ethics." But I must candidly admit that I strongly disagree with his definitions of these terms and phrases! Each of Bill's definitions alert the reader that, whatever discussions from Scripture that Bill will provide in the rest of the book, there is no intention to promote the Scripture as a source for moral authority for today.First, Bill, it seems, thinks biblical history is written only to show what we should NOT do today. He uses terms like "its differentness and irretrievability." But Paul said that biblical history was written for "warning" (1Cor. 10:6, 11 RSV) and "instruction" (Rom. 15:4 RSV) for all those who would profess to be followers of Jesus Christ. Second, Bill thinks the authority for Christian life is "in the ongoing Christian community rather than the Bible" - but Paul sees the highest authority for the Christian life is found in the Scriptures (2Tim. 3:15-17, 1Cor. 4:6). And finally, Bill defines morality and ethics from an evolutionary, postmodern mindset, not tying these terms to any divine standard, like the one when Jesus said - "If you love me, keep my commandments." (John 14:15) I think I will stick with Paul and Jesus instead of Bill on these points. How about you?
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