Coming Out, in Faith: The Value of Gay Christians

Matthew Vines grew up in a conservative church in Kansas, where, he says, everybody was welcomed in church, provided they were willing to repent for sin – and it was automatically assumed that being gay was inherently a sin demanding repentance. Not surprisingly, the few people from his home town who came out, did so only after moving a good distance away. It was not until he left himself, to study at Harvard, that he discovered how very different life as a gay man could be, elsewhere.  Reflecting on his experience of conservative Christianity in an op-ed article at the Advocate, he argues that change can come, even to small town conservative churches – but it needs to be argued by LGBT  Christians themselves. Vimes is probably too young to see what is apparent from a look at church history over the past half century or so, that change is already occurring in all denominations, including (more slowly) the more conservative denominations, but his fundamental point is valid, and important. There are powerful forces in the churches acting as brakes on the path to full LGBT equality, brandishing their faith as a cover for their prejudice, and they need to be countered. Those best placed to do so, are those who can take argue with them, in their own language, in terms of faith.

Change is difficult and slow – but with enough effort, it does come.

Op-ed: Don’t Give Up on Christian Gays

When I left home in the fall of 2008 and started school at Harvard, I was amazed at how much openness and support there was for LGBT students on campus, mainly because it was worlds apart from the conservative Christian church in Kansas that I’d come from. Back home, gay issues were never discussed, every family and every wedding was heterosexual, and the few people who eventually came out waited until they had moved far away.


The message was largely unspoken, yet crystal clear: If you don’t fit into a heterosexual identity, you aren’t welcome. (more…)

Austria: pastor bars homosexual from parish council

The parish priest of a small parish in the Archdiocese of Vienna has refused to allow an openly homosexual 26-year-old to serve on the parish council. Florian Stangl, who is disabled, lives in a registered domestic partnership and obtained 96 out of 142 votes in the recent parish council election.

Father Gerhard Swierzek also asked Stangl not to receive Holy Communion.

The vicar forane who heads the local deanery, Father George von Horick, criticized Father Swierzek’s decision, “When we have permission for those candidates who are divorced and remarried,” Father von Horick said, then “homosexual tendencies and life” do not preclude a parish council candidacy.

The archdiocese, however, said in a statement that living in a domestic partnership precludes one from serving on a parish council.

Headlines – Catholic Culture.

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Marriage Amendment — a Hindu perspective

In November, Minnesotans will approve or reject a proposed constitutional amendment that would ban same-sex marriage. Many belonging to long-established religions in Minnesota have joined the debate over this matter. Jews and Christians, liberal and conservative, have expressed positions.

Our state is home also to significant numbers of people of other world religions, including my own Hindu tradition. It is important that our voices also be offered in the public square. This amendment threatens to enshrine in law the perspective of particular religions and marginalize others.

There are important teachings in the Hindu tradition that affirm the equal worth of all sexual orientations. In the Hindu tradition, the value of the human person is not located in his or her sexual identity. It proceeds from the teaching that God is present equally and identically in all beings. No being is excluded, and awareness of this truth is regarded as the highest religious wisdom.

In relation to the attainment of life’s highest goal, spiritual liberation, the Hindu tradition does not discriminate between heterosexuals and homosexuals. Its sacred scriptures positively mention the accessibility of liberation for gays. What stands in the way of liberation is ignorance of God existing in the heart of all beings, expressing itself in greed, violence and injustice.

One of the most remarkable statements about the inclusivity of God’s love in the Hindu tradition occurs in the Ramayana, an ancient Sanskrit epic. The Ramayana tells the life story of Rama, revered by Hindus as an incarnation of God. In speaking about the nature of divine love, Rama mentions also gays:

One who worships me in thought, word and action, relinquishing deceit, whether man, gay or woman is supremely dear to me.

There is good evidence that Hindu culture was one of the earliest to recognize that human sexual identity is not just heterosexual. Ancient texts refer to a third gender, different from the traditional male or female. Gender diversity is seen as part of the natural diversity of humanity and inherited at birth.

via StarTribune.com.

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“Eternal Bliss” – SS Felicity and Perpetua, March 7th

Felicitas Perpetua” = eternal bliss – and also the names of the two saints the Catholic Church remembers and celebrates every year on March 7, SS Felicity and Perpetua, who were martyred together in Carthage in 203. Their story is not well known, but their names are familiar to many Catholics as among the saints that are listed in the First Eucharistic Prayer of the Mass. These paired names are an echo of their place in the ancient rite of adelphopoeisis (literally, “making of brothers”), the liturgical rite once used to bless same sex unions in Church.

As two women martyred together, and from the kiss of peace which they exchanged at the end, they are frequently described as a lesbian counterpart to Sergius and Bacchus. This is inaccurate. Their relationship was not primarily one of lovers in the modern sense, but of mistress and slave. But that description is also inaccurate to modern ears, as it overlooks the very different status of women,and the very different nature of marriage relationships, in Roman times. In the journal kept by Perpetua (from which we know the story), she never once even mentions her husband. It is entirely possible (even probable?) that whatever the nature of her sexual life, Perpetua’s emotional involvement with Felicity may have been more important than her relationship with her husband.

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David the Prophet & Jonathan, His Lover

The story of David and Jonathan is one of those most frequently quoted in any discussion of biblical same sex relationships. As with the stories of Ruth & Naomi, or of Jesus and John (the “beloved disciple”), it is similarly bedeviled by discussion over the degree of physical intimacy involved (was there or wasn’t there?), and the impossibility of knowing for certain.

Personally, I see these questions as something of a distraction, just as I do with the other cases. Gay men are frequently accused of being “obsessed” with genital sex. If we only accept as “gay” those men for whom we know there was this genital activity, we are simply reinforcing the stereotype. I prefer simply to recognize that there was clearly a deeply intimate emotional relationship here, and to ignore the degree of physical expression. (Chris Glaser has pointed out that whatever the nature of the relationships, the stories of David & Jonathan, and of Ruth and Naomi, are the two longest love stories told in the Bible – longer than any obviously heterosexual love stories. Marriage in Biblical times was not about love. See “Coming Out as Sacrament“)

However, for those who are determined to dig deeper, there is a reference by John McNeill (in Sex as God Intended) which is worth thinking about. (more…)

Thoughts on “The Loud Few, and the Loving Many”

At America blog, Michael O’Loughlin reflects on two stories from the US that I have carried in the past few days – the bizarre claim by Daniel Avila that homosexual orientation has a demonic origin, contrasted with the welcome and support experienced by Anthony Alfano as openly gay student president at a major Catholic university.

The key point of the article lies in the headline: it is all too easy to respond with anger to the outrageous rantings of the lunatic fringe in the Church, who tend to grab the headlines (and all too often, have the ear of sympathetic bishops). What we overlook, is the mundane realities that are seldom reported, because they are not newsworthy: that the majority of Catholics (possibly including a majority of professional theologians), in the US and elsewhere, simply do not agree with CDF published teaching that homoerotic relationships are sinful or even a matter of morality at all. In most parish contexts, gay or lesbian Catholics who have the courage to be open and honest to at least some fellow parishioners, will find that they can experience just the same welcome and acceptance that Alfano did.

It is easy for queer Catholics to be intimidated by the harsh language of the CDF documents into believing that the Catholic Church is hostile to them: but we must always remember that the Catholic Church, and Catholic teaching, is far broader and more sympathetic than a few clauses in a handful of texts – and the the Church includes very many more people than the rule-book Catholics and Vatican claque who selectively quote them to justify their hostility. Even more important, is to recognize that the times, they are a-changing – in the Catholic Church, as everywhere else. Overt, unquestioning disapproval was once the order of the day. The rant by Avila would once have gone unremarked, and an openly gay student could never have been accepted, let alone elected student president, at a Catholic university.  The reversal in the current reactions is revealing. Formal teaching on homosexuality has not changed – but the application, and the emphases, most certainly have.

Related articles

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Theologian’s Advice to Gay Catholics: If You Can’t Comply – be a Prophetic Voice

What is a gay Catholic to do?” is a vexed and difficult question. Although orthodox, CDF doctrine is popularly assumed to be clear, it is in fact riddled with ambiguities and internal contradictions when coupled with parallel teachings on justice, the proper approach to interpreting Scripture, and the importance of considering evidence from social and natural sciences. It is also woefully deficient in guidance on pastoral practice, riddled with gaps – which is why the recent series of conferences on Sexual Diversity and the Catholic Church have been so important. One suggestion, which has come in a completely orthodox context by a Catholic theologian, is to be a prophetic voice in the Catholic community.


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Nov 1st: All (Gay) Saints

Today is the feast of All Saints.  For us as gay men, lesbians in the church, this begs the obvious questions: are there gay saints?  Does it matter?

Some sources say clearly yes, listing numerous examples. Others dispute the idea, saying either that the examples quoted are not officially recognised, or denying that they wer gay because we do not know that they were sexually active.  Before discussing specifically LGBT or queer saints, consider a more general question.

Who are the “Saints”, and why do we recognise them?

All Saints Albrecht  Dürer

All Saints : Albrecht Dürer

Richard McBrien gives one response, at NCR on-line:

There are many more saints in heaven than the relatively few who have been officially recognized by the church.

“For every St. Francis of Assisi or St. Rose of Lima there are thousands of unknown and long forgotten mothers and fathers, sisters and brothers, grandmothers and grandfathers, aunts and uncles, cousins, friends, neighbors, co-workers, nurses, teachers, manual laborers, and other individuals in various kinds of occupations who lived holy lives that were consistent with the values of the Gospel of Jesus Christ.

“Although each is in eternal glory, none of their names is attached to a liturgical feast, a parish church, a pious society, or any other ecclesiastical institution. The catch-all feast that we celebrate next week is all the recognition they’re ever going to receive from the church.”

“The church makes saints in order to provide a steady, ever renewable stream of exemplars, or sacraments, of Christ, lest our following of Christ be reduced to some kind of abstract, intellectual exercise.

Two things are important here, especially at this feast of “all” saints: the category of saints is far larger than just those who have been recognised by a formal process; and the reason for giving them honour is to provide role models. It is not inherent to the tradition of honouring the saints that they should be miracle workers, or that we should be praying to them for special favours – although officially attested miracles are part of the canonization process. This formal process did not even exist in the early church:  it was only in the 11th or 12 the century that saint making became the exclusive preserve of the Pope.

It now becomes easier to make sense of the gay, lesbian and transvestite saints in Church history, and their importance for the feast of All Saints. (more…)

How a Woman Became a Dominican Priest, and Teacher of Moral Theology.

So: just how does a woman become a Catholic priest in a major religious order? Sally Gross did just that: her story, with the explanation of just how it was possible, reveals some gaping holes in Catholic theology on women’s ordination and on sexuality, and problems in how governments deal with gender. It is also a moving personal story, of personal journeys, geographic, spiritual and biological, which are about as far-reaching as it is possible to go in one life-time.

The complex story is told at some length at the Natal Witness, which I have attempted to summarize below, quoting verbatim some extracts to illuminate key points. (Even in summary, it is lengthy – but stick with it. It graphically illustrates some critical deficiencies in Vatican thinking on sexuality and on ministry, which I touch on in conclusion).

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A Transgender Sister in Christ

“Pastor, I need to know if I’m welcome in this church!” It was with these words, blurted out as she ambled across the threshold of my office doorway, that I was first introduced to Sami (not her real name), a person who was in the process of transitioning from male to female. The words barely out of her mouth, Sami plopped down on the edge of the couch adjacent to my desk and launched into her story.

The western New York church I was serving at the time is an American Baptist church that I would describe as conservative to moderate, and one that had never encountered a trans person seeking welcome, affirmation and, eventually, membership.

-full story at  Rev. Rich Rose, Huffpost.

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