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  1. I thought I’d contribute a bit of Biblical support for lesbian families from my blog href=””>Schmitz Blitz

    It’s a bit long, but I find the Book of Ruth to be an inspiring story of lesbians and their families (be sure to check out Ruth’s pledge to Naomi, which I link to below)

    Cory Tucholski from Josiah Concept Ministries has challenged my interpretation of the book of Ruth. My response is as follows:
    I will grant you that my initial post on the Book of Ruth lacked depth. Though I also feel that you present a somewhat naïve interpretation yourself, as you fail to address the language and the context of the Biblical story.
    First order in supporting my claim that Naomi and Ruth had a potentially romantic relationship, I would like to look at a specific bit of language found in the Book of Ruth. Ruth (1:14) states that “Ruth clung to [Naomi]”. The usage of the verb to cling is significant in that it is found in Genesis to describe the relationship between Adam and Eve. Genesis (2:24) reads: “Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.” Thus it would seem in using this common language, that the relationship between Naomi and Ruth was similar to that of Adam and Eve.
    Now to look at the context of the verse. You claim, “Ruth is Naomi’s daughter-in-law. I really don’t see a romantic relationship developing between these two women.” You are correct that that the women were mother and daughter in law, but I don’t understand how you can make the stretch from there that this means they could not be lovers. The Bible is full of passages about romantic relationships that we would not consider kosher in our modern world.
    For example, the story of Judah and Tamar from Genesis 38, in which Tamar becomes pregnant by her father-in-law Judah. Like Ruth, Tamar was drawn to her dead husband’s parent after a string of failed levirate marriages.
    You also question how Naomi and Ruth could possibly be lovers if Naomi helped Ruth marry Boaz. Again, you overlook other Bible passages in which people have intimate relationships with more than one person for the sake of carrying on a lineage. This is true of Abraham and Hagar, Jacob and his wives, David and Bathsheeba, etc.
    Lineage was extremely important in Bible, as I’m sure you are aware. The Elimelech lineage, to which Naomi belonged, would have come to an end with the death Naomi’s sons (Ruth’s husbands). In order to continue that lineage, which would eventually produce both King David and Jesus, either Naomi or Ruth would have to have a child, and at that time, a man was the only way to do that.
    And of course, marrying a person of the opposite sex does not preclude one from being gay, as the stories of Ted Haggard, Larry Craig, et. al painfully reveal.
    I believe the passages referring to the birth of Obed are also significant in that they show how Naomi and Ruth share parenthood with Obed. Ruth (4:16-17) reads, “Then Naomi took the child and laid him in her bosom, and became his nurse. The women of the neighborhood gave him a name, saying, “A son has been born to Naomi.”
    Obed’s father Boaz is a minimal figure—pretty much that of a sperm donor. The passage clearly reveals that Naomi is a more important parental figure to Obed than Boaz. It seems that Naomi is playing the role of the non-biological mother that you see in modern lesbian families. Of course that is a difficult connection to make, given the different era and lack of further Biblical text, but it does not seem as far fetched as you would have it.

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