Countryman, William and Ritter, Kathleen Gifted by Otherness: Gay and Lesbian Christians in the Church
Cheng, Patrick S. Radical Love: An Introduction to Queer Theology New York: Seabury Books.
Boswell, John: Christianity, Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century (University of Chicago Press, 1980) 424 pages
The smooth certainty of the right is just as unattractive as the moral smugness of the left
The question of the hour is whether the Episcopal Church can continue to muddle into a sixth century, or whether falling levels of membership suggest inevitable decline. Critics such as Douthat link the church’s progressive stand on sexuality — the consecration of an openly gay bishop in 2003 and now the vote on the same-sex rite — to its troubled numbers. “It still has priests and bishops, altars and stained-glass windows,” wrote Douthat. “But it is flexible to the point of indifference on dogma, friendly to sexual liberation in almost every form, willing to blend Christianity with other faiths, and eager to downplay theology entirely in favor of secular political causes.”
Eager to downplay theology entirely in favor of secular political causes. As I read it, his argument, shared by many, is that the church is essentially translating liberal views of sexuality into the language and forms of the faith. If the Bible speaks out against homosexuality, then a church that moves to embrace homosexuals must be acting not according to theological thinking but to political factors. Put another way, the Episcopal Church has taken the course it has taken on sexuality because it is politically fashionable to do so, not because there is a theological reason to open its arms wider.
The problem with this argument is that it ignores a long tradition of evolving theological understanding and changing scriptural interpretation. Only the most unapologetic biblical fundamentalists, for instance, take every biblical injunction literally. If we all took all scripture at the same level of authority, then we would be more open to slavery, to the subjugation of women, to wider use of stoning. Jesus himself spoke out frequently against divorce in the strongest of terms. Yet we have — often gradually — chosen to read and interpret the Bible in light not of tradition but of reason and history.
-full commentary by John Meacham at TIME.com.
- US church approves gay blessings (BBC)
- Can Liberal Christianity be Saved? (Ross Douthat, New York Times)
- Can Non- liberal Christianity be Saved? (Patheos)
- For Douthat, Church Either Uncompromising or a Secular Den of Promiscuity (Relition Dispatches)
Winning a Special Jury Prize at Sundance, Love Free or Die has already become a pivotal film this year as President Obama has embraced its subject matter: gay marriage. Even more timely, the Episcopal Church has just approved a same sex blessing service.
The documentary follows Gene Robinson, the first openly gay ordained Bishop who becomes a symbol of both LGBT pioneering and exemplary Christian values of compassion, forgiveness and tolerance.
From Robinson’s chronicles of discrimination abroad to his relationship with his partner Mark, the film takes a personal look at the role faith plays in his and others’ lives, brushing aside the notion that Christianity is only for fundamentalists and evangelicals. Compelling for secular audiences and non-LGBT viewers, the film finds that the greater love that guides people must be shared.
Robinson has faced so much open hatred for his lifestyle that he wore a bullet proof vest to his own consecration. The film shows Robinson discovering another plot on his life, prompting deep questioning and thanks to above. Bishop Robinson was invited by Barack Obama to give the invocation at the opening inaugural ceremonies at the Lincoln Memorial on January 18, 2009.
This scene of Bishop Robinson speaking before serving cups of water at the Gay Pride Parade is riveting, and a rallying cry that should be seen in its entirety and taken to heart.
– full report by John Wellington Ellis, at Huffington Post.
- Gene Robinson: Gay Marriage is God’s Work (queerchurchnews.wordpress.com)
- Episcopal Church Moves Toward Greater LGBT Inclusion (thinkprogress.org)
- U.S. Episcopalians move closer to allowing transgender ministers (queerchurchnews.wordpress.com)
LIKE four in ten same-sex couples, James Nevein, 49, and David Witte, 50, identify themselves as Christians.
They are part of a statistic that strikes at the heart of the debate around same-sex marriage, and one that many hope will validate them in the eyes of the church.
At the 2011 census, Christianity was the number one religion among gay and lesbian couples – with 40 per cent of couples practising the faith compared to 60 per cent of opposite-sex couples.
Forty-eight per cent declared no religion, compared to 20 per cent of opposite-sex couples. Buddhism was the second most common among same-sex couples, at 4 per cent compared to 2.6 per cent of opposite-sex couples.
The census data was released by the Australian Bureau of Statistics yesterday as part of a report into the lives of people living in gay and lesbian relationships.
Mr Nevein, who is on the board of Freedom2b, a support group for gay people from Christian backgrounds, said it was evidence that he and members of the same-sex Christian community were not in a minority. ”In every church, from the Pentecostal to the Quakers, there are gay and lesbian people there,” he said. ”Churches are going to have to consider this issue.”
He said churches needed to acknowledge their existence in order to prevent same-sex couples from feeling alienated.
”Why would you identify with an organisation that, for most of the last 2000 years has hated you, either openly or silently, unless you had a very deep sense of belonging?
”The church has a lot to answer for, but there is also a lot of hope.”
Read more at The Age
- Andrew Craibe, Salvation Army Official, Implies Gays Should Be Put To Death In Interview (huffingtonpost.com)
- Canterbury Archbishop: Christians Must Overcome Gay ‘Disgust’ (newser.com)
- Census to reveal same-sex marriages (news.theage.com.au)
- Gay couples listed as married in census (smh.com.au)
- Same-Sex Couples Raising Children on the Rise (cbsnews.com)
The intersections between race, gender, and sexuality are fraught with luminosity. It is the spaces created by these intersections that offer a prophetic voice of wisdom and new way of existence. Being black or white, male or female, and straight or gay is simply too finite for a world of infinite complexities. God created us to be multi-faceted and multi-dimensional. The human experience is dense. Liberation theology is placing God in dialogue through the vantage point of marginalized oppressed groups. Marginalized voices stemming from race, gender, and other socio-political locations have an opportunity of visibility through liberation theology. This idea of visibility is particularly important to my identity as a GenderQueer person. In an effort to begin to interpret Christianity from the lens of GenderQueer embodiment this particular experience visible. This has been an eight month investigation of what it means for a GenderQueer person to reclaim traditional interpretations of theological insights via praxis; for it is the GenderQueer, multi-cultural, and pansexualembodiments that are closely aligned to a vision of God physically manifested on Earth. This is the ultimate triad of creation and embodiment, and the theological dialogue is vastly rich at these intersections. The depth and scope of this article is the deconstruction of the performance and social construction of the gender binary. I am largely focusing on the theological praxis embodiment of the GenderQueer experience of which sexuality and race are peripheral informants of this work. Through the lens of GenderQueer identification, the acknowledgment of the power of gender in its social construction and performance thereof allows us to move beyond the gender binary, which creates a seat at the table for GenderQueer bodies.
-taken from “Seraphim Delight”
which describes itself in the sidebar as
AN EXPLORATION IN GENDERQUEER LIBERATION THEOLOGY
GenderQueer – A person who identifies as neither male nor female. GQ individuals might identify outside of all trational gender binaries entirely.
Liberation Theology – A mode of interpreting the Divine from within an oppressed group.
Questions? Me too. Stay tuned.
*All genders, sexualities, identities, and people validated here.
At the world’s largest ministry for homosexual Christians, there’s no more talk of “curing” same-sex attraction.
Thirty years ago, Alan Chambers was a Christ-loving 10-year-old with a terrible secret. He knew he was attracted to other boys. He also knew that the Bible called homosexuality an “abomination.” After nearly a decade of hiding his feelings (and his love of shopping and decorating) from family and pastors, he discovered a ministry called Exodus International. Today, Chambers is the president of Exodus and the author of the book Leaving Homosexuality. He oversees more than 260 ministries, spearheads large annual conferences, and is married to a woman.
More recently, Chambers publicly rejected reparative therapy — a school of counseling that aims to make gay people straight. At the Gay Christian Network Conference in January of this year, Chambers told the audience that “99.9 percent of [Exodus participants] have not experienced a change in their orientation.” Around the same time, he pulled all reparative therapy books from the Exodus bookstore. His actions irked a number of therapists, including one marriage counselor, improbably named David Pickup, who argued that Exodus had “failed to understand and effectively deal with the actual root causes of homosexuality.”
The question is whether Chambers’s changes will filter down through the rest of his organization. One of Exodus’s policy statements promises that the group will “stand with the LGBT community both in spirit, and when necessary, legally and physically, when violence rears its head in Uganda, Jamaica, or anywhere else in the world.” It’s no coincidence that those particular countries are mentioned. Just last month, Exodus board member Dennis Jernigan traveled to Jamaica, where homosexuality is a crime, and urged the country not to change its laws. In 2009, another board member gave a speech in Uganda that inspired a Christian campaign to make homosexuality punishable by death.
” (On Friday, the day after we spoke, Exodus sent out a press release distancing itself from Jernigan’s statements and announcing his resignation from the board.)
-full report at Atlantic
- Exodus Declares Opposition to Criminalization of Homosexuality (Religion Dispatches)
- Exodus International Cancels Ex-Gay Conference (lezgetreal)
- An Interesting Development at Exodus and a Tension for Christian Ministries (Psychology and Christianity)
- Exodus’ Official Position on Reparative or “Conversion” Therapy (Exodus Intrnational)
- National Christian Leader Speaks Out Against Conservative Organization Supporting Contemptuous Pastor (Exodus Intrnational)
‘I don’t want any old gent in frocks to take my religion from me,’ says gay former Australian high court judge
Retired high court of Australia judge Michael Kirby has spoken about reconciling his homosexuality and his Christianity.
In an interview with Jesuit media channel Eureka Street TV that was broadcast this week, Kirby describes himself as a ‘Protestant Anglican Christian’.
-more at Gay Star News
Watch the video here:
It is often assumed, quite incorrectly, that the disputes over marriage equality are between those standing up for religious belief (especially Christian belief), and secularists on the side of human rights. The fallacy of this assumption is neatly illustrated by this graphic, in a post at the Public Religion Research Institute, drawing on a comprehensive analysis of data from the Pew Research Institute. This clearly shows that the disagreement is not between religion and human rights, but between the different shades of religious affiliation. Two of the three groups with the strongest support for equality are from religious groups – but not Christian religion (Jews, and other non-Christian faith groups).
Even within the Christian faith, there is clear division between denominations. White and Hispanic Catholics, and White Mainline Protestants, all show clear majority support for equality. (The research does not break out Black Catholics):
- White Catholics: 56% in favour, 39% opposed
- Hispanic Catholics: 53% in favour, 37% opposed
- White Mainline Protestants: 52% in favour, 40% opposed
The arguments from “religious freedom” against legal recognition for all marriages must surely also take into account the freedom of those people of faith that support same – sex marriage, both in other faith groups, and within their own denominations. (In
Of the groups broken out for analysis, only Black Protestants, Mormons and Evangelicals are opposed – but, it must be said, very strongly.
In 2011, majorities of most religious groups favored allowing gay and lesbian couple to marry legally, illustrating that the old narrative of battle lines between secular supporters and religious opponents no longer serves as an accurate characterization of the landscape of the same-sex marriage debate. In the general population, 2011 was also the first year on record in which supporting same-sex marriage was not a minority position. In May, several surveys (all asking slightly different versions of the same question) found that a majority of the public supported allowing gay and lesbian couples to legally marry. PRRI’s May survey found that 51% of Americans were in favor, and 43% were opposed.
-full analysis at Public Religion Research Institute.
This strength of feeling from the opponents, and the rather milder feelings of supporters, must be assessed together with the evidence from several sources that opposition is dropping in degree, as well as in extent, while supporters are growing in both numbers and intensity of feeling.
The striking contrast between the views of younger people, including younger Evangelicals, and their older co-religionists shows clearly that this shift within the churches towards more widespread, and more intense, support for marriage equality will surely continue to grow:
There are large generational differences between Millennials (age 18-29) and older Americans on the issue of same-sex marriage. Sixty-four percent of Millennials favor allowing gay and lesbian couples to marry, a rate that is more than 20 points higher than among those ages 30 and above (42%). This generational gap persists within every religious group, including more conservative religious groups. For example, 66% of Catholic Millennials favor allowing gay and lesbian couples to marry, 15 points higher than Catholics ages 30 and above (51%). Even among white evangelical Protestants—the group most opposed to same-sex marriage—nearly 4-in-10 (39%) white evangelical Protestant Millennials favor allowing gay and lesbian couples to marry legally, a rate that is more than 20 points higher than that of white evangelicals ages 30 and older (18%).
- Catholic vs. Catholic on Marriage Equality in Maryland (New Ways Ministry blog)
- Faith Initiative Launches to a Full House (PrideSource, Michigan)