Tag Archives: Christian

The Story of the Queer Saints and Martyrs

Prequel: Before Christianity

Studies of the animal kingdom, and of non-Western and pre-industrial societies show clearly that there is no single “natural” form for either human or animal sexuality. Homosexual activity  has been described by science for all divisions of the animal kingdom, in all periods of history, and in all regions of the world. Most religions recognise this. The monotheistic Christian religion teaches that God made us in His own image and likeness – but other religions, when they attempted to picture their many gods and goddesses, created their gods in human image and likeness, and so incorporated into their pantheon many gods who had sex with males – either divine or human.

The Hebrews’ concept of a single all-powerful God did not incorporate any concept of divine sexuality, but they did include into their Scriptures numerous passages that describe same sex loving relationships  as well as the books of the prophets who were eunuchs.

The Christian Gospels offer tantalizing hints at Jesus’ own sexuality which may have included some male love interest. However, more directly relevant to us are His teaching and example , which clearly show that His message is an inclusive one, that quite explicitly does include sexual minorities of all kinds.

After the Gospels, the most important Christian writings are the letters of Paul, who has a reputation as strongly condemning same sex behaviour – but a more careful consideration of his life as well as his letters, in their own context, can offer a different perspective.

The Early Christians.

The cultural context of the early was one where  they were political and even social outcasts, in a society of a bewildering range of attitudes to sexuality, ranging from substantial sexual licence for Roman citizens, to negligible freedom of sexual choice for slaves, to sexual abstemiousness for those influenced by Greek stoicism. The stories of queer saints that come down to us include those of martyred Roman soldiers, martyred Roman women, bishops who wrote skilled erotic poems, and (especially in the Eastern regions), cross-dressing monks.

In addition to the examples of individuals who were honoured as saints, there are also important examples from Church practice. Evidence from archaeology and written records shows clearly that from the late Roman period onwards, the Church made liturgical provision for the recognition of same sex couples. From Macedonia, there is extensive evidence of Christian same sex couples who were buried in shared graves. More telling evidence for church recognition of same sex couples comes from the existence of formal liturgical rites for blessing their unions. In the Eastern Church, these rites (known as “adelphopoeisis”)  date from the late Roman period. In the Western Church, where the evidence begins a little later, they were known as making of “sworn brothers”.

Medieval Homoeroticism

The early Middle Ages were once known as the “Dark Ages”, a disparaging term, which nevertheless is descriptive of the murky information we have about the saints: some of what is commonly believed about these saints is clearly mythical. Nevertheless, knowledge of the queer associations of saints like Patrick and Brigid of Ireland, George the dragon slayer and “Good King Wenceslas” is simple fun – and literal, historical truth or not, can provide useful material for reflection.

This period is also notable for the widespread use of specific liturgies for blessing same sex unions in Church. Even if these unions are not directly comparable with modern marriage, understanding of this recognition by the church deserves careful consideration, for the guidance it can offer the modern church on dealing with recognition for same sex relationships.

By the time of the High Middle Ages, influenced by increasing urbanization and greater familiarity with more homoerotic Muslim civilization, the earlier moderate opposition and grudging toleration of same sex love softened to a more open tolerance, with some remarkable monastic love letters with homoerotic imagery, more erotic poetry, and acceptance of open sexual relationships even for prominent bishops  and abbots – especially if they had suitable royal collections.

It was also a time of powerful women in the church, as abbesses who sometimes even had authority over their local bishops.

However, the increase in open sexual relationships among some monastic groups also led to a reaction, with some theologians starting to agitate for much harsher penalties against “sodomites”, especially among the clergy. Initially, these pleas for a harsher, anti-homosexual regime met with limited support – but bore fruit a couple of centuries later, with disastrous effects which were felt right through to the present day – and especially the twentieth century.

The Great Persecution

Symbolically, the great change can be seen as the martyrdom of Joan of Arc – martyred not for the Church, but by the Church, for reasons that combined charges of heresy with her cross-dressing. A combination of charges of heresy and “sodomy” were also the pretext for the persecution and trials of the Knights Templar – masking the naked greed of the secular and clerical powers which profited thereby. The same confusion of “sodomy” and heresy led to an expansion of the persecution from the Templars to wider group, and  also the expansion of the methods and geographic extent, culminating in the executions of thousands of alleged “sodomites” across many regions of Europe. This persecution was initially encouraged or conducted by the Inquisition, later by secular authorities alone – but conducted according to what the church had taught them was a religious justification. Even today, the belief that religion justifies homophobic violence is often given as a motivation by the perpetrators – and the fires that burned the sodomites of the fifteenth century had a tragic echo in the gay holocaust of the second world war.

Yet even at the height of the persecution, there was the paradox of a succession of  popes, who either had well-documented relationships with boys or men,  or commissioned frankly homoerotic art from renowned Renaissance artists, which continues to decorate Vatican architecture. This period exemplifies the continuing hypocrisy of an outwardly homophobic, internally.

Modern Martyrs, Modern Revival

The active persecution of sodomites by the Inquisition gradually gave way to secular prosecutions under civil law, with declining ferocity as the Renaissance gave way to the Enlightenment and more modern times (although executions continued until the nineteenth century). From this time on, theoretical condemnation of “sodomites” co-existed with increasing public recognition of some men who had sex with men, and records relating to queers in the church are less prominent than either earlier or later periods.  In the nineteenth century, Cardinal Newman’s request to be buried alongside Ambrose St John does not appear to have aroused any opposition.

In the twentieth century, the increasing visibility of homosexual men produced the horrifying backlash in Germany in the gay holocaust, with its echos of the medieval bonfires of heretics and sodomites – the modern gay martyrs.

Only after WWII did the Vatican begin to seriously address the question of homosexuality, with increasingly harsh judgements and attempts to silence theologians and pastors who questioned their doctrines and practice. Other denominations drove out existing gay or lesbian pastors, and refused ordination, or even church membership, to other openly gay or lesbian church members. However, these victims of church exclusion, who can be seen metaphorically as modern martyrs, martyred by the church for being true to their sexual identity,  refused to be silenced. Like St Sebastian before Emperor Maximilian, they found new ways to minister to the truth of homosexuality and Christianity.

Today, these early pioneers for queer inclusion in church have been joined by countless others, who work constantly at tasks large and small, to witness to the truth of our sexuality and gender identity, and to its compatibility with authentic Christianity. In effect, that includes all of who identify as both Christian, and simultaneously as lesbian, gay trans, or other  – and the women who refuse to accept the narrow confines of the gender roles church authorities attempt to place on us.

November 1st is the day the Church has set aside to celebrate All Saints – the recognition that sainthood is not only a matter of formally recognized and canonized saints, but is a calling to which we must all aspire. For queers in Church, it is especially a day for us to remember our modern heroes, who in facing and overcoming their attempted silencing are martyrs of the modern church – and that we, too, are called to martyrdom, in its literal sense: to bear witness, in our lives, to our truth.

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Troy Perry , Pastor and founder of MCC

b. July 27, 1940

“God did not create gays and lesbians so He could have something to hate.”




Troy Perry is the founder of the United Fellowship of the Metropolitan Community Churches (UFMCC), a Protestant denomination ministering to the gay community. UFMCC reflects Perry’s commitment to provide a safe space for gays and lesbians to celebrate their faith.

Perry was born in Tallahassee, Florida. He was drawn to the church at an early age and delivered his first sermon when he was 13. At the age of 15, he was licensed as a Baptist minister. In 1959, Perry married a woman and had two sons. The couple separated in 1964 and later divorced.

Perry overcame hardships on his journey to becoming the founder of the UFMCC. He was stripped of a religious position because of his homosexuality, became estranged from his two sons and attempted suicide. He lost hope that he could reconcile his homosexuality with his faith. The seemingly homophobic arrest of a friend convinced Perry to start a church providing spiritual support to the gay community.

In October 1968, Perry launched UFMCC with a service for 12 people in his living room. UFMCC has grown to include more than 40,000 members with churches around the world. In 1969, he performed the first same-sex wedding. In the next year, he filed the first lawsuit seeking legal recognition of same-sex marriages.

Perry and his partner, Philip Ray DeBlieck, have been together since 1985. In 2003, they married at a UFMCC church in Toronto, Canada. The newlyweds sued the state of California for legal recognition of their marriage. They were among the plaintiffs in the May 2008 California Supreme Court decision that legalized same-sex marriage.

Perry has been awarded honorary doctorates from Episcopal Divinity School, Samaritan College and Sierra University. He received Humanitarian Awards from the American Civil Liberties Union and the Gay Press Association.


Bibliography

Rapp, Linda.  “Perry, Troy.” GLBTQ: An Encyclopedia of Gay, Lesbian, Bisexual, Transgender & Queer Culture. August 17, 2005


Rev. Troy Perry.” The Lesbian, Gay, Bisexual and Transgender Religious Archives Network. March 1, 2004


“Rev. Troy D. Perry Biography.” Revtroyperry.org. June 9, 2008


Books


The Lord Is My Shepherd and He Knows I’m Gay: The Autobiography of the Reverend Troy D. Perry
(1972)


Don’t Be Afraid Anymore: The Story of Reverend Troy Perry and the Metropolitan Community Churches
(1990)


Profiles in Gay and Lesbian Courage (Stonewall Inn Editions)
(1991)


10 Spiritual Truths for Gays and Lesbians* (*and everyone else!) (2003)


Other Resources


Call Me Troy (2007)


Metropolitan Community Churches




Websites

Official Rev. Elder Troy D. Perry Website




Mel White, Minister of Religion

b. July 26, 1940

“I’m perfectly happy going on TV now and saying I’m a gay man. I’m happy and proud to say that.”

Mel White is an ordained minister who left his career as an adviser to prominent Christian evangelists when he came out during the mid 1990’s. White has dedicated his life to gaining acceptance for GLBT Christians.

In 1962, White graduated from Warner Pacific College. He received a master’s degree in communications from the University of Portland and a Doctorate of Ministry from Fuller Theological Seminary in Pasadena, California, where he was also a professor.

Early in his career, White served as a speechwriter for evangelical leaders Jerry Falwell and Pat Robertson. He married a woman with whom he had one son. When he realized he was attracted to men, he tried to “cure” his homosexuality with therapy and exorcism.  Acknowledging that nothing could alter his sexual orientation, White attempted suicide.

White ultimately accepted his sexuality and amicably divorced his wife. In 1993, he publicly acknowledged that he was gay when he was named dean of the Dallas Cathedral of Hope of the Universal Fellowship at Metropolitan Community Churches. Two years later, he published “Stranger at the Gate,” a book that chronicles his struggles as a gay Christian.

In the early 1990’s, White shifted his focus to GLBT advocacy, both within and outside of the church. In 1996, White led a two-week fast on the steps of Congress as the Senate considered and ultimately passed the Defense of Marriage Act. He moved the fast to the White House, where he was arrested. “How can we stand by in silent acceptance while the president and the Congress sacrifice lesbian and gay Americans for some ‘greater political good’?” he asked.

In 1998, White and his partner of more than 25 years, Gary Nixon, founded Soulforce, an organization whose mission is to “seek freedom from religious and political oppression” for GLBT people. Its name comes from “satyagraha,” a term meaning “soul force” used by Gandhi in to describe his civil rights struggle.

White is the author of nearly 20 books, including “Religion Gone Bad: Hidden Dangers from the Christian Right” (2009). His story is featured in “Friends of God” (2007), a documentary film about evangelical Christians.

In 2008, White and Nixon were legally married in California. In 2009, White and his son, Mike, were a team on the 14th season of “The Amazing Race.”

Bibliography

  • Alston, Joshua. “The Amazing Race’s Mike and Mel White.” Newsweek. 7 Feb. 2009.
  • Avery, Dan. “Grace Under Pressure.” Advocate. 10 Feb. 2009.
  • McDowell, Wendy. “White makes case for gay marriage.” Harvard Gazette. 22 Apr. 2004.
  • “Mel’s Bio.” Mel White. 28 May 2010.
  • Parsons, Dana. “Mel’s Miracle: a Falwell Who Tolerates Gays.” The Los Angeles Times. 10 Nov. 1999.
  • Schwartz, Deb. “The Odd Couple.” Salon.com. Oct. 1999.



Books by Mel White



Television



Films by Mel White



Videos of Mel White



Websites

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Trans Girl at the Cross: “Being Transgender is not a Choice”

I knew from the time I started writing blogs, I would be entering a stage where there would be some controversy.  The idea of being a Christian transgender person will fly in the face of many on both sides; the church and the Lesbian, Gay, Bi-sexual and Transgender community. 

 

 

The word Christian can spark heated debate on how the church has treated the LGBT community.  To mention that I am transgender in the church has lit a few fires of disagreement.  When you put the two together, you have napalm.  If not handled correctly and without proper education, the firestorm can rage out of control, damaging all with in its path.  But as a wildfire is known to do, it can burn away the old and make room for new life, so heated, healthy debate is not always a bad thing.

In my inaugural post here on ChicagoNow, one of the individuals that left comments made a few statements I believe I need to take time to discuss.  Before correcting some common misconceptions about being transgender, I want to take a minute to agree with one of his statements.

I agree that many in society today believe that the Bible, the Word of God, is full of bigotry and prejudice.  There have been many church leaders in the news recently that have done nothing but condemn the Lesbian, Gay, Bi-sexual and Transgender community.   Charles L. Worley of Maiden, N. C. preached a sermon that went viral on YouTube.  He preached that he thought gays should be fenced off from the rest of the population so they would “die off”.  With rhetoric like this, how is any non-believer ever going to think that God, above all things, is a loving God?  How is anyone going to think anything other than God is a God of punishment when he really came to die on the cross and forgive our sins?  I praise people like Andrew Marin and The Marin Foundation for their work in Chicago connecting with the LGBT community and spreading God’s love to those that have felt rejected by the church.  We need more people like that working to build someone up in God, instead of tearing him or her down.

-full post (the first of two) at Trans Girl at the Cross, Chicago Now

 

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In Sleepy Minnesota Suburbs, Church Ladies Launch Gay Marriage Crusade

The southwest Minneapolis suburbs of Minnetonka and Eden Prairie bring to mind Garrison Keillor’s tales from Lake Wobegon: They’re lined with well-maintained homes and tree-lined roundabouts, and home to residents of largely German and Scandinavian ancestry. But the ladies of these towns have quietly begun a revolt — one fought with rainbow flags and a Minnesota nice attitude.

The women, mostly in their 40s and 50s, come from different political parties, religious views, and backgrounds, but they’ve united to fight what many of them call an embarrassment to Minnesota: a proposed constitutional ban on gay marriage that will appear on the ballot this November. Minnesota is the 31st state to include such a measure on a ballot, despite a strong LGBT community in Minneapolis, which was named the “gayest city in America” by Advocate Magazine in January 2011.

Throughout Minneapolis and St. Paul, pro-gay activism is the norm — conservative lawn signs are strikingly few. The state’s liberal, urban voters have been fighting the amendment for over a year now. Minnesotans United for All Families, a coalition of 520 businesses and religious organizations based mostly in the Twin Cities, has raised $3.1 million to fight the ban.

But in the bedroom communities of Eden Prairie and Minnetonka, billboards promoting right-wing candidates and talk show hosts frequently pop up between car dealerships and golf clubs. A sudden proliferation of rainbow flags has made these neighborhoods into unexpected battlegrounds in the state’s marriage fight

-full report at Advocate

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Could gay marriage debate drive young Christians from church?

As the battle over gay marriage heats up in this election year, one evangelical Christian writer is calling for a truce, fearing that the outspoken opposition to gay marriage among some church leaders could alienate an entire generation of religious youth.

“Evangelicals have been so submitted to these culture wars for so long, so that’s hard to give up,” evangelical writer and speaker Rachel Held Evans, 31, told msnbc.com. But “the majority of young Christians really, really, really want to stop with the political emphasis.”

Held Evans, who regularly speaks at Christian colleges, said the young Christians she meets are much more open to gay rights than are older generations, an observation backed up by polling data.

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A 2011 survey by the Public Religion Research Institute shows the generation gap between young Christians and their elders is large, with 44 percent of white evangelicals aged 18-29 in support of marriage equality compared to only 12 percent of those 65 and older.

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According to the same survey, nearly 70 percent of young Christians also agree that religious groups are alienating young people by being too judgmental about gay and lesbian issues.

 –  more at U.S. News.

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Christians and LGBTQ Equality: There Is No Middle Ground

In response to my post “‘It’s no sin to be gay.’ See how easy that is, Andrew Marin?” folks have made the point that Andrew’s work is valuable, because he is “building bridges” — because he is, as one reader put it, “creating stepping stones from one end of the spectrum to the other.” They appreciate Marin establishing a neutral, non-judgmental, values-free middle ground where parties on either side of the gay-Christian debate can meet to together discuss and explore the issue.

The problem, though, is that when it comes to the issue of LGBT equality, there is no such thing as a values-free middle ground. There can’t be, because that is a moral issue. And that means it’s about a very definite right and wrong.

And it’s a moral issue of no small consequence. There couldn’t possibly be more at stake. The people on one side of this debate — the majority, which wields all the power — are claiming that, in the eyes of God, those on the other side are less than human.

No matter how strenuously he or she might deny it, the fact is that any Christian who does not forthrightly and unambiguously assert that there is nothing whatsoever inherently immoral about same-sex relationships has chosen a side in this conflict. To a starving man, the person who can’t decide if they want to share their food is no better than the person who refuses to (emphasis added).

– more at John Shore, Huffington Post

 

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