Reviewed by: Alexandra Miller-Knaack 

Bibliographic Information: De La Torre, Miguel. Liberating Sexuality: Justice Between the Sheets. Saint Louis: Chalice Press, 2016. 240 pages.  $23.19. ISBN: 9780827221796.

Content Warnings: discussion of clobber passages; stories of oppression and sexual violence  

Miguel A. De La Torre opens Liberating Sexuality: Justice Between the Sheets with clear intention. He states, “Any struggle for liberation must truly begin with a discussion on sex” (vii). His argument is based on the idea that “sexism preludes all forms of oppression where all lacking race and class privilege are relegated to a feminine space so as to be housebroken” (vii). Over twenty-seven chapters ranging in length De La Torre goes through a Biblical investigation as well as the public sphere. He doesn’t just look at the effects of sexism in white America, but also investigates how sexism plays a role within in cultural context. He spends a handful of chapters going through machismo culture from his own upbringing. Several chapters are spent on political injustices done at the hands of oppressors. About half of the book goes through specific Biblical passages. Some of those directly address passages used to oppress people while others are stories that show the subversion of patriarchal structures.  

One of the main pieces of evidence De La Torre gives toward his understanding of sexism is through stories. He shares his own experiences and those of the general public. He presents sexism not just as oppression based on gender, but based on not fitting the “type” of a person in power. As stated in his opening remarks, sexism comes before all other oppression. Those who do not occupy the position of power are made subservient. This role of service is seen as feminine and therefore sexist. This doesn’t apply just to women, but any oppressive structure. At any point the dominant power characterizes an Other as effeminate it forces them into a feminine space. De La Torre writes, “All forms of oppression are identical to their attempt to domesticate those who fall short of the privileged white male ideal”(vii). It is this ideal that creates oppressive social structures. 

De La Torre does a nice job at giving alternative readings of the Biblical text. As he draws on historical context he points out different interpretations. He does not tell the reader that this is how one should read or interpret the text. By graciously offering alternative readings, he invites the reader to look through a different viewpoint. I imagine that for someone reading from a point of privilege they may struggle with these alternative readings. One might have trouble accepting these if they do not have background in Bible or liberation theology. However, these chapters get the conversation started and encourage another look at the texts. Chapter ten gives an in depth look at the “War on Women” citing specific statements made by Congressmen/women and violence done to women. This chapter goes over women in the workplace as well as sexual harassment and sexual abuse. It is a difficult chapter to read simply because it lays out clearly the violence against women in both the United States and globally. Chapter seventeen and eighteen look at the stories of Rebekah and Tamar from the book of Genesis. De La Torre reframes these stories to show how Rebekah and Tamar are examples of strong female Biblical characters. 

One weak point is the redundancy. These chapters are compiled from previous posts and chapters De La Torre has written. Because of this, there are several paragraphs that are word for word the same as previous chapters. This threw me off as I was reading, but speaks to how the book is woven together. Thematically, many chapters are the same in what they are arguing for and differ in examples and content. Some boil down to the same argument, because many oppressive structures lead back to the same origin. It is understandable then that some of these arguments address similar origins. Some of these themes include homosexuality, machismo, masturbation, and adultery.  

De La Torre looks at the origin of Greek and Hebrew words in defense of his Biblical readings. He also calls attention to the readings interpreted by oppressive structures. It is easy to read meaning into circumstances and texts when the oppressed o not have a voice to defend their own worth. When the dominant power is oppressive, it is this reading that stands at the forefront. When these prejudices and biases are taken away, as De La Torre does, it is much easier to plainly look at the text for its possibilities. It is sad to think that this is an impossibility because of oppressive power. I would say De La Torre makes a convincing argument and although redundant at times, he gets the point across. By calling into question oppressive structures, he brings forth the experience of the oppressed. By giving details of the experience of the Other, he puts a story behind an idea. By providing a story, he offers empathy to the reader and asks it in return. I can’t say I disagree with any points De La Torre makes. It may be a challenging leap for some to call all oppression sexist, but his comparison to domestication and oppressive social-structure explain his reasoning quite well. Even as a former Biblical Studies major, I gained new insights on some of the Biblical readings. 

This book was challenging for me to read. Simply put, it is easy to talk about oppression in general terms but when so many examples and stories are shared the reality of it is truly gut wrenching. Some chapters may be triggering for readers. De La Torre goes into great detail about current issues in women’s rights as well as sexual violence done at the hands of family members and as the product of war. For someone who has experiences directly or indirectly, this violence may be hard to stomach. For those whom these Biblical passages have been used against, it may be difficult to read but it may also be liberating. De La Torre provides another way of reading the Biblical text. By doing this he also provides another way to live. By re-examining oppressive social-structures he offers alternatives to view not only ourselves, but also God.  

For these who have been oppressed this book has the potential to change how they see God. I would recommend this book as part of a study group or adult education group. It would also be interesting to examine in an academic context. Because of the content, I would recommend this be done in pairs or groups. If someone does not have a history of liberation theology or has not looked at oppressive structures previously, this book does a nice job at directly addressing oppressive structures. One should approach this book with an open mind as it may be very different than what someone is used to, especially a privileged white male. This may best be read in excerpts or by subject. A church may best be aided by first looking at the chapters regarding Biblical texts.