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                                             Sexual Hospitality in the Old Testament

 
The Lord judged whole cities and nations because of their lack of hospitality and taking care of strangers. This was the 'Sin of
Sodom and Gomorrah' rather than a mere sexual sin.  Because in truth, they were abusing, humiliating and murdering strangers
rather than taking care of them. As the Lord said through His prophet, Ezekiel said ...  Behold, this was the iniquity of thy sister
SODOM, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of
the poor and needy.    And they were haughty, and committed abomination before me: therefore I took them away as I saw good (16:
49,50)

Levticus 19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself;
for ye were strangers in the land of Egypt: I am the LORD your God.

Exodus 22:21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

The Lord asked us to be good to strangers because we also were strangers in the land, and seeing He had mercy on us, He expects
us to treat others with mercy as well..... and from the below research and study into Hebrew Biblical History, it can also be seen that
these ancient tribes of the Lord, extended sexual hospitlaity to strangers as well.

                    
             From http://www.lectio.unibe.ch/03_2/gur.htm

Excerpt ...

 Little discussed and little known, the custom of sexual hospitality sounds obscure and outlandish. However, since the early Middle
Ages throughout 19th  and 20th  centuries, travellers’ reports on  the Middle East, North Africa and Asia have recorded a kind
of tribal hospitality that includes sexual gratification as part of the hospice. This social world is divided between affiliated brothers
and foes; and if a stranger is accepted he will share the privileges of brotherhood.  Moreover the stranger could embody a god in
disguise who would bestow blessing and fertility on the tribe. Fear of virginal hemorrhage forms another motivation for handing
daughters into the strangers’ arms. Frequency of occurrences of sexual hospitality show the custom to be a consistent template
and not a series of isolated events. In such societies the host’s honour depends on the satisfaction of the male guest, and likewise
his neglect would be the host’s liability, (Briffault, 1927: II, 635-640). The question to be raised cautiously is whether our
anthropological evidence of tribal life can be set up as a model for ancient times, the biblical time or the Hebrew people.

  In his book Sex and Family in the Bible and the Middle East, Raphael Patai offers a survey of customs and traditions regarding
family values and sexuality in the Ancient Middle East and biblical time  Patai first presents the conventional viewpoint that
patriarchal hospitality was so highly regarded that it might override the strict considerations of women’s chastity. The host
would thus sacrifice the chastity of his wife, mistress or unmarried virginal daughters to safeguard his guest’s honour and
protection. Genesis 19 and Judges 19 present two cases in which virginal daughters and one’s wife are offered to outsiders when
the protection and honour of a guest are at stake. Patai, however, proposes an additional hypothesis namely that other cultural
templates may have survived in these stories, materialising as their socio-cultural pre-texts [1] . To support his hypothesis Patai
provides extra-literary information from travellers’ reports dating from the 12th to the 19th centuries. [2] Templates of
alternative sexual codes would re-evaluate the dichotomy of patriarchal hospitality versus female chastity competing and culminating
in irreconcilable conflict. He thus claims that the custom of sexual hospitality practised in the region sheds a different light on the
dichotomy of patriarchal code versus female chastity. The template allows to view these stories from a different angle: “this
custom which has been reported from various Arabian tribes, throws additional light on the mores and the relative evaluation of
hospitality versus female chastity which constitutes the background the sexual incidents described in Genesis 19 and Judges 19,�
In order to classify a behavioural pattern as a template, signifying characteristics ought to apply to its occurrences. The following
characteristics would sum up to a coherent template. The custom has been practised among tribal, nomadic and decentralised
societies and has been practised from Yemen through Central and North Arabia, North Africa and Australia and from Egypt to
Afghanistan. The origin of the custom seems to be rooted in ancient times, surviving into and often tolerated by the Islamic era.
Commonly, the man concerned is an outsider and not a tribesman. The outsider and/or guest would be led by a family member who
thus plays the procurer. The template may vary from one community to another. In some tribes sexual hospitality concerns
unmarried daughters, while in other tribes only married women will practise it. In some tribes, the woman would be led to the guest
by a family member: a brother, a husband, a mother or even an in-law. In other tribes of Arabia, the woman would look for a guest
herself outside patriarchal hospitality altogether. [3]   In some tribes sexual hospitality endorses complete consummation while in
other tribes any sexual pleasure will be tolerated except penetration, in shich case death penalty would be due. Once alone with the
guest, the hosting woman would initiate the custom by rubbing the guest’s feet with butter. Sexual hospitality may vary from one
tribe to another and still be classified as a template according to generic signifiers, (Patai, 1959:143). A religious conviction impends
on the custom. The tribes that practised it believed that if they failed to perform the rite, nature would show its displeasure by way of
a catastrophe. This belief connects sexual hospitality to cultic mysteries that propagate magical correspondence between fecundity
cults, nature and divinity. One could categorise sexual hospitality among customs of sacred or cultic sexuality.....(End of excerpt)


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  So let's " Be not forgetful to entertain strangers, for therbey some have entertained angels unawares.". Hebrews 13: 2)