That pattern of convoluted argument and excessive verbosity is characteristic of postmodern biblical interpretation.  Those who apply these methodologies are not seeking to understand the text itself, but are determined to read their own interpretations into the texts in order to use the text for their own purposes.

Anyone reading the Bible in an honest and straightforward manner will come face to face with the reality that the Bible communicates an unequivocal and clear message concerning homosexuality.  The Bible not only condemns same-sex attraction and acts, but also explains that the whole complex of homosexuality is a form of direct rebellion against God's Word and God’s design in creation.  But Theodore Jennings and others like him will have nothing to do with this unmistakable truth. 

Jennings teaches at Chicago Theological Seminary in the field of biblical and constructive theology.  He is also credited with being a founder of their gay and lesbian studies program.  Those programs are deliberate expressions of an attempt to liberate the Bible from its plain meaning and to justify modern ideologies and sexual lifestyles by subverting the biblical text.

But even in this company Jennings presents a radical argument.  The concept of a homosexual Jesus has been promoted by peripheral figures such as playwright Terrence McNally in his infamous 1998 play Corpus Christi, and Robert Williams, the late Episcopal priest ordained by Bishop John Shelby Spong.  Jennings is the first to argue for Jesus’ participation in homo-erotic relationships from within the mainstream academy. 

In order to make his case, Jennings turns especially to the Gospel of John and to its author, described as the disciple "whom Jesus loved."  Jennings turns this into an assertion of homosexual attachment and relationship.  He works through various New Testament texts in order to find parallels, arguing that the youth in the garden [Mark 14:50-52] was a homosexual prostitute and that the Centurion's servant healed by Jesus [Matthew 8:5-13 and Luke 7:1-10] was his homosexual lover.  Jennings claims that this narrative "may be fairly read as Jesus' acceptance of, and even collaboration in a pederastic relationship."