Tag Archives: Christian

“Blessed Are the Queer in Faith”

60 years into a modern resurrection for queer Christians.

Terry Weldon

This year’s national conference of  Quest, the British association for lesbian and gay Catholics, had as its theme “60 Glorious Years”, tying in with Queen Elizabeth’s Diamond Jubilee year. For my presentation, I took as my title, “Blessed Are the Queer in Faith, for They Shall Inherit the Church”, later adding as a subtitle, “60 Years Into a Modern Resurrection for LGBT Christians”. With the word “resurrection”  I was suggesting that by the middle of the last century, the collective body of LGBT Christians had in effect been metaphorically killed off in the name of religious belief. But the past 60 years have seen LGBT Christians move from total invisibility, to substantial progress on the road to full inclusion – the beginning (only a beginning) of a modern resurrection!

The Collective Martyrdom of LGBT Christians

By 1952, just 7 years after the Nazi Pink Holocaust and seven centuries after the Inquisition began to hunt down and burn “sodomites”, it was effectively impossible to be openly gay and Christian – to declare oneself as such, was to announce that one was both a criminal by law, and (supposedly) condemned to eternal hellfire by Scripture.

In the West, sodomy no longer earned the death penalty – but legal penalties could include life imprisonment, or castration (eg Alan Turing, currently widely celebrated for his contribution to computer science, in  1954).  Justification was couched in religious language, social penalties included gay bashing, ostracism, career destruction – and often, suicide (including that of Alan Turing)

The persecution in the name of religion continued well into the twentieth century, promoted by the state in some countries, and by individuals and hate groups in others.

Penalties were no longer imposed by the Church – but were often motivated by an insistence that sodomy was the “Sin that cried out to heaven for vengeance”.

And yet – how far we’ve come!

By 2012, things have changed dramatically – at least in some denominations. In just the past few months, one major Christian church has honoured a modern lesbian by declaring her their equivalent of a modern “saint”, and another has unanimously elected an openly gay man as national moderator.

Five Transforming Trends

In attempting to explain how this remarkable transformation has come about, I have identified five distinct but mutually reinforcing and interacting transformative trends that have taken us over the past 60 years from total invisibility, to where we are now: solidly on a path to full LGBT inclusion in church:

  • The Discovery of a Rainbow Bible
  • LGBT clergy emerging from the closet
  • The development of self – ministry & support groups.
  • Queer Contributions and Challenges to Theology
  • The visibility of queer families.

 The Discovery of a Rainbow Bible.

A fundamental reassessment of the scriptural verdict on same – sex relationships. We have, in a sense, discovered or rediscovered a rainbow bible. If the bible really is “good news” for modern people, that must mean good news for all, including queer Christians. Beginning early in our period, a series of scholars have done work to show first, that the “traditional” interpretations of a handful of clobber texts are at best less secure than previously believed, and possibly deeply flawed, possibly even amounting to spiritual harm or “textual abuse”. Others have moved beyond defensive attempts to counter the texts of terror, to uncover and celebrate the vastly more numerous affirmative texts, and to read affirmative interpretations into others.

 LGBT clergy emerging from the closet

Ever since Rev Troy Perry responded to his expulsion from Baptist ministry for having had a sexual relationship with a man not by meekly accepting the verdict, but by forming instead a new denomination with an explicit welcome for lesbian and gay Christians, a continuing stream of clergy, and those seeking ordination, have come out, insisting that there is no conflict between their sexuality and their religious faith.  Responses from their denominations have differed, from acceptance and accommodation to outright hostility, but several denominations have already made explicit provision to accept openly LGBT clergy, or on course to do so, or accept them informally, in a clerical version of “don’t ask, don’t tell”. The visibility of these queer ministers, in public or in local congregations, makes it much easier for individual Christians to find self-acceptance, and to come out in church themselves.

 The development of self – ministry & support groups.

While Troy Perry’s solution for supportive ministry was to found an entirely new denomination, others have formed support groups and ministry structures within mainstream denominations. In the US, Dignity was started by a Catholic priest, originally as a support group for gay Catholic patients in his psychotherapy practice. Similar organizations later followed for Catholics in Australia and the UK, and for just about all other denominations (including Jehovah’s Witnesses), and on all continents. In many Protestant denominations, there has been a parallel movement aimed not at separate support groups, but at getting local congregations to declare themselves “open and affirming”. This development of an expanding base of straight allies has been key to the succession of LGBT support resolutions adopted, or due to be adopted, at various national assemblies – and to the election of queer candidates to leadership positions.

Queer Contributions and Challenges to Theology

 From about the mid 1970′s, there has been the emergence of an increasing number of openly gay and lesbian theologians, contributing to mainstream theology in all its variety, but also creating the brand new academic sub disciplines of gay and lesbian theology, and later queer theology. While this remains a minority pursuit, it has developed sufficiently that it now has its own academic journals, shelf space in theological libraries, and academic reviews of the literature to date. In her summary of the development, Elizabeth Stuart identified the origins in the early pioneers emphasising theology drawing strongly on personal experience, then developing into gay liberation theology (especially for men), and into a theology emphasising relationships (especially by lesbians drawing on feminist theology).  After discussing the challenge to gay and lesbian theologies presented by the AIDS pandemic, she describes how this led to a shift from gay/lesbian theologies to queer theology. In a later, more exhaustive account of queer theology specifically, Susannah Cornwall describes several “Controversies in Queer Theology”, in which she argues (among other things) that a queer perspective on theology is useful even for heterosexuals such as herself, and that there are many insights from queer theology making valuable contributions to mainstream theology.  At the other end of the academic scale, Patrick Cheng’s text “Radical Love” is described as an introductory text book on queer theology for junior college students.

The visibility of queer families.

 Ever since Stonewall, gay men and lesbians have been encouraged to come out, declaring their sexuality publicly.  Many, growing in confidence from the range of faith – based support groups, revisionist interpretations of the biblical evidence, and the insights from gay/ lesbian or queer theology, have done so in church, as well as in the secular world. With growing social acceptance, people of our community are forming stable relationships and families, and taking their place as families in many congregations. Their increasing visibility, coupled with the expanding availability of legal recognition for same – sex unions, is forcing the churches also to consider ways in which they can celebrate these committed, marriage – like relationships, on a basis of equality and free of discrimination.  This is especially so in those denominations which have come to accept the possibility of ordaining openly gay clergy, in partnerships that are committed, faithful and publicly accountable to the community, in a manner comparable to marriage. This requirement is most easily met by providing opportunities for full marriage for all their clergy, gay or straight, without discrimination. It is not surprising then, that while many religious leaders are actively campaigning against marriage equality legislation, some others are actively promoting, or implementing, same – sex marriage, even in church. This is currently available in some denominations and geographic regions, others are likely to approve it in the next few years, and still more are approving arrangements for church blessings of civil unions.

Conclusion: The Modern Resurrection

While many of the features I’ve listed may seem familiar, we tend to be so overwhelmed by the extent of vocal opposition, especially to recognition for marriage and family equality,  that we tend to lose sight of just how far we have come. From the perspective of the grand sweep of history, the past 60 years is a short time indeed, and yet progress, from near invisibility, has been remarkable. What is more, we must remember that each of these five trends continues, and they mutually reinforce each other. The process, and further progress to full LGBT inclusion in church, will surely continue. We really are, I submit, 60 years into a modern resurrection for LGBT Christians.

(This is a summary of a presentation delivered in September 2012, to the annual conference of Quest, a national association of gay and lesbian Catholics. A longer text of the full presentation is published at “Queering the Church“)

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Teenage Pregnancy and the Christian churches – some practical suggestions for action

Pat Dickin

This paper proposes possible practical lines of action that could address the most pressing needs that require initial and immediate attention from the Christian Churches in order to start formulating an active response to the extremely high rate of teenage pregnancy in the UK.

There is a need for further training for youth workers and children’s workers. A cursory glance through training manuals for youth workers and Youth Ministers yields a surprising result: sexuality and teenage parenthood are not addressed in any form, perhaps supporting the misleading perception that teenage pregnancies will not happen if they are not spoken about. It is imperative that churches and training institutions train their workers to be more aware and prepared for the reality of teenage pregnancy, by gaining more information of the government and social services available in their local area; enquiring as to the nature of the rights and entitlements teenage parents have, finding out about counselling services in their area, and on making a decision (through the Diocese or church leadership) as to the education that will be imparted to the youngsters from the church. This “education” will entail dialogue and at times challenging the ‘official education’ of the denomination and taking a stance that might be acceptable to everyone at the start of the programme.

Make use of existing information and courses offered by charities in schools. There are some – although not numerous – charities that have already taken steps to address these issues. These charities and organisations have already collected relevant information and are well versed in the practical options available. Christian organisations could invite speakers (from organizations such as Care, or Options) to come to their premises to give talks to the leaders and ministers in the church, to inform the church’s own education but also to open new channels for teenagers to be able to talk openly about the pressures they are experiencing and explore, together with the church leadership and their parents, possible ways to respond, react and educate non-Christian teenagers with an informed Christian message.

Offer a breadth of Christian responses to pre-marital sex. As the analysis of the historical development of attitudes towards sexual relationships has shown, it is difficult to identify one single attitude towards sex as being the only and righteous approach. Because all these methods have reached secular society through higher education and research, the church is now in a position to choose which approach can be consistently taught.

The churches are in a unique position to offer other alternatives especially those relying on pastoral care, such as in-house relationships (“buddy system”) that would allow teenagers who found themselves in this situation to be able to talk with several trustworthy people within their community and in a safe environment.

To facilitate spaces and opportunities for parents to talk openly with their children about relationships and sexuality. These could take the shape of open days attended by parents and their children in which conferences, work-shops and discussion boards could open a dialogue across generations on relationships, sex, precautions, appropriate self-awareness and self-confidence, etc. Some people who were interviewed find this approach difficult to endorse, however SEU identified the need for conversation to be opened up between parents and teenagers. Lloyd & Lyth (2003) in their report about a one-off drama production and accompanying work-shops in a school in North Yorkshire identify, among other interesting points, that “although a high proportion of children felt that sex was not openly talked about between parents and their children, over 70 percent would have liked to talk to their parents.”

Kiddy (2002), after addressing the difficulty in making Sex and Relationship Education (SRE) in schools appealing and relevant to young boys and men, suggests that “community-based SRE can offer a viable alternative and should bring together parents, young people, faith groups and the wider community to address the issues of teenage pregnancy and sexual health”. This is one of the few mentions in secular writings of the possible involvement of faith communities in tackling the issue of unwanted teenage pregnancies, and it is done in the context of facilitating spaces for communication. The church and its community are in a unique position to offer a safe place for parents to come with their teenage children and learn together; this opportunity opens the door within the parent-child relationship to discuss a difficult topic from a common starting point. Taking up and building on these opportunities provides the church with an inimitable opportunity to extend its teaching and mission to families and teenagers; networking with other institutions in the secular world to provide the health education required, or simply providing parents with a moral and faith-full starting point to talk about the pressures their teenagers are facing from their peers.

A plan of action is necessary. Although the results will not be seen for many years, not taking any action at all (that is, continuing in the same train of action as at the moment: doing nothing) will have predictable results: a failure to reduce the scale of teenage pregnancies, with the consequential detrimental value laid on the family core; social, attitudinal and behavioural issues with the children of teenage parents, who according to the statistics are more likely to be involved in criminal activities and perform badly academically. It is not the church on its own that will bring the changes about. The government is already taking steps calling on the educational and health systems to take action and responsibility. The church needs to step in, use the power of influence over those it can still influence, and exert a positive teaching experience. The church has the opportunity to fill the faith and moral vacuum that is gripping British society that leads many people to search for ethical answers in other faith practices. This means that foremost, Christians must openly speak about Christian beliefs: the value of relationships and community links and support, and the belief in marriage as the future of the family and the community.

The church holds a great richness in her history, a history that remains alive in the present and that her leaders can draw on with ease. The church, and all Christians alike, therefore, have a great responsibility to address this issue and facilitate change. The timely reminder put forth by Grenz on the validity of celibacy as an option young people should be encouraged to consider, rather than feeling forced into sexual relationships by their peers and the media, should be taken up by the Christian organizations with the greatest urgency, and serve as a foundation to the message that not all sexuality needs to find its expression in genital sexual relationships (i.e. intercourse).

The paper from which this article is taken attempts to address and frame a theological scaffolding that could inform and shape a response – much overdue – by the Christian Churches to the social reality of teenage pregnancy. I aver that the need for a change in the way the church and her ministers talk, preach and teach about teenage pregnancy is born purely out of the pastoral and ethical responsibility the Christian Churches carry as embodying the greatest commandment: “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind’. This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbour as yourself’. On these two commandments hang all the law and the prophets” (Matthew 22.37-40). This love needs to find a practical expression to vulnerable and lost young people with the greatest urgency.

The church places the burden of sin on one third of British teenagers, those who by their own admission are involved in sex at very young ages and outside of marriage – the only acceptable place for sex to take place according to the official teaching of the majority of Christian Churches. For one of every three teenagers, the church is a place where they do not feel welcome, indeed where they have no inclination to go, as the perceived message they will receive is one of condemnation, exclusion and imposed guilt. The Christian Church has the opportunity to change this around: this necessarily requires the church to self-examine her teachings and re-assess where and why guilt is being placed. Jesus commanded us to love our neighbour as much as ourselves (Matthew 22.39; Mark 12.31) and without judging them (Matthew 7.1-3; Luke 6.37). It is therefore the church’s responsibility to teach, preach and proclaim, by word and example, a Christ-centred non-judgemental message that encourages positive relationships with others (our ‘neighbours’) within an equal society. This can only be translated in opening up dialogues where conversations have ceased, affirming relationships instead of domination, encouraging a self-examination of the individual where each person is re-affirmed rather than condemned, and gifts, talents and positive attributes are seen as assets and not as flaws.

This is the concluding section to ‘Teenage Pregnancy and the Christian Church’ by Patricia Margarita Lenton de Dickin submitted for the Degree of MA in Theology for Christian Mission and Ministry, May 2008


  • Biblical quotes are taken from The new Oxford Annotated Bible, New Revised Standard Version, (Metzger & Murphy, eds), New York: Oxford University Press
  • Grenz, S.J. (1997) Sexual Ethics: An Evangelical Perspective, UK: Westminster / John Knox Press
  • Kiddy, M. (2002) ‘Teenage Pregnancy: whose problem’ in Nursing Times, Vol 98, Issue 04, (24 January 2002), UK.
  • Lloyd, K. &Lyth, N. (2003) ‘Evaluation of the use of drama in sex and relationship education’ in Nursing Times, Vol 99, Issue 47 (25 November 2003)
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“Living it out” by Rachel Hagger-Holt and Sarah Hagger-Holt (Book Review)

Daphne and John Cook

Living it outby Rachel Hagger-Holt and Sarah Hagger-Holt, Canterbury Press 2009. ISBN 978-1-85311-999-6.

This book was shared with Daphne by the mother of a friend of Rachel and Sarah’s who is referred to in their writing. A friend who is an evangelical heterosexual Christian. It was therefore a great delight and privilege to meet them both when they addressed a group in St. Martins-in-the-Fields in June.

Their book is filled with stories offering plenty of practical, positive help on managing relationships with God, the Church and other people. The authors state that the book bears witness to the many Lesbian, Gay, Bisexual people that they have met during the last ten years who hold an active faith, lived out in their daily lives. This journey alongside them and with thanks to them, has enabled the authors to build a renewed relationship with God and with the Bible, and negotiated their paths through church to a place where they continue to learn and grow in their Christian faith through good times and bad.

Each chapter offers a challenge to the reader’s faith journey under the title, ‘Action” and then it offers a prayer that may be spoken. So the suggestion to the reader at the end of the first chapter is to draw a map of their faith journey on a piece of paper. To then mark the times when God’s love has been especially known, and the people or experiences that have helped them. In addition to note the wrong turns taken and time spent in the wilderness. Then to reflect on what this shows about the past and what hope it gives for the future.

When growing up Rachel and Sarah had to come to terms with the fact that they were not heterosexual, they found girls attractive, and were not drawn to love boys. They also had to face the fact that many Christians condemned them for being lesbian. Many Churches did not welcome them.

After they met, they found themselves drawn to one another, and they wanted to enter into a life-long, faithful, loving, partnership. They were led to believe that God loved them as they were, and that God would bless them in their permanent faithful relationship.

Eventually a Christian Minister was found who would conduct a wedding ceremony for them. That was five years ago. A daughter was born to them two years ago.

In their book they quote (with permission) freely from the 54 contributors. Many are gay or lesbian or bisexual (LGB). Some are heterosexual (“straight”). Some are parents of LGB people. Some are Christian leaders who condemned LGB people but were led to change their minds. The Christian contributors are from a variety of denominations and traditions. They include practising Roman Catholics

The book offers help to LGB people and to their relatives and friends. It has a good list of books, organisations and websites including a website for Eastern Orthodox Gay and Lesbian Christians. It is a challenge to Churches and to all who call themselves Christians. Is our ignorance, our prejudice, causing us to condemn those whom God loves and accepts?

This is a book to be read and re-read. Colin Coward of Changing Attitude writes, “It is full of wisdom, a resource not only for survival in a confused church, but an inspiration to those longing to be true to themselves and to God who calls us unconditionally to love and transformation”.

Daphne and John Cook

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Timothy Radcliffe, OP

The Church’s teaching on sexuality is based on natural law, but the former Master of the Dominicans argues that a Christian vision of sexuality can also embrace another kind of sexual ethic derived from Jesus’ gift of himself at the Last Supper In Ireland 50 years ago, it was notorious that the clergy used to try to regulate kisses. People were told how long they could kiss, maybe 10 seconds if they were under 18. And there were rules about what sorts of kisses were allowed. (The most dangerous kiss of all was known as the French kiss.) But it is better to reflect upon what a kiss says. The body is made to be communicative, and the face is the apex of the body’s communication. The face shows what it means to be bodily, and the mouth, speaking and kissing, expresses the culmination of communication.

When we think of Christianity and sexuality, then people usually ask what is permitted or forbidden. What sexual activity is permitted between people who are not married? Can people of the same sex have a sexual relationship? This is to start at the wrong place. The first question in all ethics is: “What does my behaviour say?” Ethics is learning to behave to each other so that we relate ever more deeply. An action is not bad because it is forbidden but because it undermines human communion, though if it obviously does do that, then it may be good to forbid it. It is natural that when Jesus wishes to express the utter communion of God and humanity, then he does so by giving his body. He is not giving us a lump of matter. He is making a sign that speaks and creates communion. And Jesus says that this body is given for you. It is gift. This may be incomprehensible because for the last 400 years we have tended to think of bodies as possessions. If one thinks that one’s body is fundamentally an important possession, then of course one can do what one likes with it, as long as it harms no one else. The result has been a sexual ethic that has often been founded on rights regarding possessions. Usually a man was seen as owning not only his own body but also the body of his wife. He could do what he liked with her, though she did not possess his body in the same way. Adultery by the woman was seen as a form of robbery since in sleeping with another man she would be unlawfully disposing of her husband’s property.

When Jesus gave us his body, he was expressing the deepest meaning of what it is to be a body. To be a body is to receive all that this body is from one’s parents and their parents before them. It is ultimately to receive one’s being from God. Our existence is a gift in every moment. God gives me being now. So our sexual relations should be expressive of the gift of oneself to another, and the acceptance of the gift which is the being of the other person.

Jesus’ words at the Last Supper take us to the heart of a sexual ethic. Sexuality is about communion; it speaks. And what it should express is mutual generosity, the giving and the receiving of gifts. But the Last Supper was also the moment at which Jesus faced and embraced the contradiction of communion. On that night he shared himself with Judas who had sold him, with Peter who would shortly deny him, and with the other disciples who would mostly run away. It was the dark night, when there was betrayal, lies, fear, violence and death. On that night Jesus faces all that subverts and destroys human communion. He faced and transcended it.

The Eucharist is the sacrament of hope, because on that night, when there was apparently nothing to hope for, Jesus performed this astonishing gift of himself. And Christian sexual ethics should help us to live with hope, in the face of our own failures and denials and betrayals of each other. Christian sexual ethics teaches us to speak truthfully with our bodies, and to overcome the lies that we may sometimes tell. When you have sexual intercourse with someone, you say with your body, “I give myself to you, without reserve, now and for ever, and I receive all of you as a gift.” But if we  get up the next morning and leave a note by the bed saying, “Thanks for the pleasurable sex, but I never wish to see you again”, then we have, in a sense, lied with our bodies. It is as if we were to say “I love you eternally” and then walk away for ever. We need to touch each other truthfully, to mean what we say when we kiss. We need to live out the deep meaning of what we do with each other’s bodies.

But if a Christian sexual ethics is to be hopeful, then it must teach us how to say the words that heal the wounds when we lie. We need to find the words that break the silence and which restore communion. It is not enough just to go to confession and get absolution. We need to give and receive absolution from each other. To live one’s sexuality truthfully means also that we find ways to overcome the lies and heal the hurts.

Bad sexual behaviour is usually linked with domination and violence. All over the world today, one can see the violence that often accompanies sex. War is always associated with the rape of women, but women are daily forced to submit to the domination of men, who force them to have sex. As John Paul II said, a man may rape even his own wife. Millions of children are forced into sex with foreign tourists in Thailand and the Philippines. Whenever dominance is introduced into a sexual relationship, then the heart of our sexuality is denied. The Last Supper teaches us that the heart of a Christian sexual ethics is the renunciation of violence. We seek mutuality and equality. When someone desires the body of another person, then that desire should not be rapacious, seeking to take possession of the body, as if it were a piece of meat to be devoured. We must learn to desire in a way that delights in the other, that treasures their vulnerability, that takes pleasure in their very existence. We must delight in another as God delights in us, tenderly and without dominion. If a good sexual relationship overcomes the distortions of power, reaching for equality and mutuality, then it is a preaching of the Gospel to the society in which we live. It challenges the unjust power structures of every society.

So often relationships merely echo the patterns of dominance of the society. If society is ruled by men, then men will probably rule in the home and in the bed. So a good sexual ethics offers a challenge that is implicitly political. If we are formed in our homes for reciprocity, then we will not beat home in political structures that oppress.

At the heart of a Christian sexual ethics is fidelity. The typical form that this has taken throughout Christian history has been through the marriage vows, when a husband and a wife pledge mutual fidelity until death. This has become much more difficult in our society, in which people live much longer, and are more mobile. Marriage is a fragile institution. In fact in our society no bonds are as secure as they used to be. We live in a society of short- term contracts, whether at work or at home. And this creates immense problems for couples whose marriages have broken down and who find themselves in “irregular situations”. Fidelity is much deeper than simply not getting divorced. It is offering a context in which people take the time to belong to another, to see the other and be seen. One needs courage to remain with another when they begin to see one’s weakness. The Eucharist invites us to endure infidelity, when we are exposed in all our fragility.

There is a deep link between sex and death. In the Old Testament, the begetting of children was the principal hope of immortality. One would be immortal in the memory of one’s offspring. So sexuality was our defiance of death. That is why one had a duty to raise children for one’s brother if he were to die without issue.  Sex and death are still linked today. For most of Christian history, the bearing of children was a time of extreme danger for women. And now there is the link with Aids, especially for women in poor countries, where they may have no control over when and with whom they have sex.

So what can a Christian sexuality offer us in the face of death? It is not just the delegated immortality of children, though that does indeed reveal the profound creativity of human sexuality in the face of mortality. Also we give our bodies to each other as an act of love which is stronger than death. The Song of Songs says, “Set me as a seal upon your heart, as a seal upon your arm, for love is as strong as death” (8: 6). But in Christ, love is stronger than death. Sexual relations should express that love of the Father for the Son which defeats our old enemy. Our society is both obsessed with sex yet lacks a deep exploration of its meaning. When the Church does articulate a vision of sexuality it is usually in terms of the natural law. This has its own usefulness and beauty, and I do not wish to dismiss it at all, but it carries the danger that the sex may then be seen reductively, in terms of the production of children. Sexuality must be placed again in the complex context of human communication, with its defeats and victories.

On the night before he died, Jesus gave us his body and this invites us to a deeper understanding of what it might mean to offer our body to another person. Sexuality speaks of a relationship that is founded in the giving and receiving of gifts. At the heart of sexuality is gratitude and generosity. Sexual intercourse is the transmission of the gift of our being, and so a profound expression of what it means to be human.

Timothy Radcliffe OP is the former Master of the Dominicans. This is an edited version of an essay included in Christianity and Sexuality in the Time of Aids, a collection of essays just published by Continuum(ed Lytta Basset & Timothy Radcliffe, ISBN 9780826499110, £10.99.) It was first published in The Tablet (www.thetablet.co.uk) and is reproduced by kind permission.

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