It’s not just the Pope, Evangelicals, or fanatical Muslims…

Readers of this blog will have noted that I frequently attribute much of the problem we as gays have in achieving self- acceptance and social equality stems from monotheistic religion. Although I have made it clear that my objection is to all monotheistic religions, I have come down hardest on Evangelical Christianity, while other commentators have aimed their barbs at the Pope, priests, and the imams. Since, however, as I have mentioned, I was born and raised Jewish, and since I still remain to a very large extent influenced by the Jewish intellectual tradition, I should make it clear that I in no way exclude my own religious background from my J’accuse. I point the finger not only at the centuries old Jewish tradition, but also at threatening and dangerous elements within the contemporary Jewish community.

It probably is the case that the Children of Israel, along with their invention of monotheism, invented homophobia. The ancient world was otherwise relatively free of this curse. One can argue whether homosexual relations enjoyed the same status as heterosexual sex among the Greeks and Romans; nevertheless, prominent figures of the ancient world, Hadrian and Alexander, for example, were recorded uncritically by contemporary chroniclers as having had homosexual relations. David and Jonathan aside, not so with Judaism.

While it may be that some of the authors of the David and Jonathan story did, in fact, imply a homosexual relationship between these Biblical heroes, this aspect of the scriptures has never even been seriously positively discussed by rabbinical commentators, who, in fact, determined the intellectual and spiritual direction of Judaism. The possible Biblical “gay” couple may very well be the vestiges of a pre Biblical Judaic legend, developed before the Children of Israel decided to separate themselves from the rest of the ancient world. The story of David and Jonathan, while providing some vain hope for homosexual religious Jews, is really not of any significance in terms of the formation of Jewish attitudes toward homosexuality.

It can be claimed that Judaism’s Biblical injunctions against homosexuality began as a survival tactic encouraging every possibility for procreation of a small, numerically weak tribe struggling for a foothold among powerful neighbors. It also can be debated that Christianity and Islam, both much more transcendental than Judaism, and therefore having greater problems with sex in general because of its physical, non spiritual nature, would have developed homophobia without Judaism’s prodding. Whatever the case concerning the origins, rationale, and influence of Jewish homophobia, scriptural Judaism must bear the responsibility of having presented this “gift” to western civilization.

It is, of course, true that Judaism, because of its very firm, non transcendental nature, has much less of a doctrinal problem with sex in general than do the other monotheistic religions. It would seem, then, that its problem with homosexuality would be more easily overcome. In addition, the rabbis have historically been very skilled at explaining away Biblical injunctions that they no longer see as convenient, so, the famous injunctions against homosexuality are not really an insurmountable obstacle. I’m sure they could explain them away, if they wanted to. What, then is the problem?

It seems that the same material definition of reality that protected Judaism from the pleasure depriving transcendentalism that plagues Christianity and Islam exacts its toll on Judaism when it comes to homosexuality. The problem for Jews ultimately is that homosexuality is, in the traditional view of things, not socially productive, or in concrete terms, no grandchildren for Mom and Dad.

The rabbis condemn homosexuality in essentially socially utilitarian terms; even the most mystical, theistically oriented Jews, such as the Lubovicher Hassidim, condemn homosexuality almost exclusively on these grounds. It offends God only indirectly, in that it supposedly harms society. But for a Jew raised to define himself essentially in terms of his role and use in society, this is a pretty wrenching condemnation. The young gay Jewish adolescent winds up being tortured by the idea that he is failing his family and his people; for a young Jew this is as painful a sense of guilt as sinning directly against God and getting on the train for Hell is for a Christian.

In a way, gay Christians have it harder at the beginning but perhaps are better off in the long run. Since a desire in itself can be sinful even without attempting to fulfill that desire, they are forced to confront homosexual desire head on. The lucky ones understand how absurd this all is, and turn their backs on the religion that put them through such agony.

For Jews, however, a desire is morally neutral unless acted upon. The potentially gay Jewish adolescent is tortured by his homosexual desires not because they are a sin against God, but because he understands the anathema they will bring down upon him and his family if he acts on them. He understands that if he can just bring himself to marry a woman and have children, everything will be “all right” despite his desires. No rabbi will ever condemn him because he gets hard thinking about a man, even if he confesses it to him; just as long as he’s a good boy and doesn’t act on his longings. So, his religion and his homosexuality in itself never come into open conflict; all he has to do is deny a large portion of himself.

In short, while Christianity offers no quarter for a homosexual since his desires themselves are sinful, Orthodox Judaism offers a solution for a gay Jew, but at an extremely high price. As a result, many gay Evangelicals and Catholics from religious homes finally leave the church and are free. Orthodox and even more liberal traditional Jews, however, tend to pay the price and remain in the religious community. Of course, it would be better if they left, and in that sense, Christians are better off.

The Orthodox Jewish community has now mobilized and formed an organization, JONAH (Jews Offering New Alternatives to Homosexuality), which regards homosexuality as a curable illness and claims it can help homosexual Jews change their sexual orientation. Although the organization is clearly homophobic, the expressed motivation for its foundation was not exactly homophobia; it’s that previously, the only organizations offering such a service were Christian, and these organizations had converted several Jews seeking their services to Christianity. (Nothing drives the Jewish community crazier than conversion of Jews to Christianity; they’d rather we suck cock!) In fact, being so concerned with emotional motivation, as I suggested, is not really very Jewish; what matters is what you do. Essentially, the Orthodox community has adopted a Christian attitude and methodology to block conversions to Christianity.

If you have a strong stomach and steady nerves, I suggest a stroll around the JONAH web site. Or maybe prepare yourself with a few stiff drinks. This is no Bible thumping, fire and brimstone on- line ministry. It’s put together by extremely sophisticated people, and its on- line library of readings--- with articles fully reproduced--- contains some well crafted (but nevertheless revolting) pieces by major conservative Jewish intellectuals, such as Norman Podhoretz.

The secular, liberal East Coast Jewish community may essentially be on our side, but they’re obviously not the whole story. If you thought that contemporary Judaism might be a safe haven for gays, think again.

(An extremely thorough, intelligent and detailed discussion on the topic of Judaism and homosexuality by Ian Silver can be found here)