Tag Archives: lgbt

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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A Key to Romans 1 – Hiding in Plain Sight

At Bible – thumping Liberal, the straight ally and evangelical Christian Ron Goetz asks a crucially important question:

HOW DO I RECONCILE PAUL WITH MY SUPPORT FOR LGBT FOLKS?

August 27, 2013

I just got an email from Harold, one of my PFLAG friends. He asked the following question.

“How do you reconcile Paul’s words and yet support LGBTs?”

There are several good ways of approaching this question. One way looks at Paul’s specific words, what they mean and don’t mean, and then discover that Paul is not as anti-homosexual as fundamentalists make him out to be. Another way is to look at Paul as a man who was working out his theology, literally, as he went along. Another way is to see how Paul treated other issues of some disagreement, that have been puzzling or unclear to us. Finally, we can look at some of Paul’s own attitudes and interactions, and adopt some of them as our own.

-more at  Bible-Thumping Liberal.

This is important, because Paul’s words in Romans and in Corinthians are the most disturbing of all the Biblical clobber texts for lesbian and gay Christians. The story of Sodom in Genesis should not be troubling at all, as the Bible itself makes clear that the infamous “sin of Sodom” is about injustice, and pride, and has nothing whatever to do with homoeroticism. There are numerous responses to the verses in Leviticus, but the simplest one is just to note that these are part of the Jewish purity laws, like the dietary restrictions, the prohibition on clothing of mixed fibres and shaving one’s beard, and the obligation of male circumcision. As such, they simply do not apply to Christians – as we read in the Acts of the Apostles. The letters of Paul are another matter, less easy to reconcile with our experience of a same – sex affectional orientation.

So, how can we do so? In his post, Goetz goes on, to elaborate on each of these ways of looking at Paul. There is also another, simpler still: the words simply do not mean what they are popularly supposed to mean. I’ve already discussed how this is so for Corinthians, where the Greek words “malakoi” and “arsenokoitai” have been mistranslated as referring to homosexuals. (They don’t). For Romans 1, I suggest that the key is simpler still, hiding in plain sight – in the title. 

This is the letter to the Romans after all.

Hadrian and Antinous
Roman Emperor Hadrian and His Beloved, Antinous

Paul himself was a Roman citizen, and would surely have understood something of how his words would be interpreted. So let’s look at them: Continue reading A Key to Romans 1 – Hiding in Plain Sight

James Stoll, Unitarian Pioneer of LGBT Inclusion in Church

Rev. James Lewis Stoll, who died on December 8th 1994, was a Unitarian Universalist minister who became the first ordained minister of any religion in the United States or Canada to come out as gay. He did so at the annual Continental Conference of Student Religious Liberals on September 5, 1969 in La Foret, Colorado. Later, he led the effort that convinced the Unitarian Universalist Association to pass the first-ever gay rights resolution in 1970.
After training at Starr King School for the Ministry, in Berkeley, followed by ordination, he served as pastor at a church in Kennewick, Wash., from 1962 until 1969. For reasons that have not been disclosed, he was asked to resign, and then moved to San Francisco, where he shared an apartment with three others.
In September of 1969, he attended a convention of college-age Unitarians in Colorado Springs. One evening after dinner, he stood up and came out publicly as a gay man. He declared his orientation, stated that it was not a choice, that he was no longer ashamed of it, and that from then on, he would refuse to live a lie.

“On the second or third night of the conference,” according to Mr. Bond-Upson, “after dinner, Jim got up to speak. He told us that he’d been doing a lot of hard thinking that summer. Jim told us he could no longer live a lie. He’d been hiding his nature — his true self — from everyone except his closest friends. ‘If the revolution we’re in means anything,’ he said, ‘it means we have the right to be ourselves, without shame or fear.’

“Then he told us he was gay, and had always been gay, and it wasn’t a choice, and he wasn’t ashamed anymore and that he wasn’t going to hide it anymore, and from now on he was going to be himself in public. After he concluded, there was a dead silence, then a couple of the young women went up and hugged him, followed by general congratulations. The few who did not approve kept their peace.” ’

After the convention, Stoll wrote articles on gay rights, and preached sermons on the subject at several churches. The following year, the full annual meeting of the Unitarian Universalist Association passed a resolution condemning discrimination against homosexual persons, beginning a gradual but irresistible move towards full LGBT inclusion.
No action was ever taken by the church against Stoll, and so he remained a minister in good standing, but he was never again called to serve a congregation. It is not clear whether this had anything to do with lingering prejudice against his orientation. It could also be on the grounds of some suspicions of drug abuse, or of inappropriate sexual behaviour.
Later, he founded the first counseling center for gays and lesbians in San Francisco. In the 1970s he established the first hospice on Maui. He was president of the San Francisco chapter of the American Civil Liberties Union in 1990s. He died at the age of 58 from complications of heart and lung disease, exacerbated by obesity and a life-long smoking habit
Stoll’s name is not well known today, but for this brave and honest public witness, he deserves to be better remembered.In declaring himself, he was not the first ordained clergyman to come out, but he was the first to do so voluntarily, and the first in an established denomination. His action undoubtedly made it easier for the others who followed him, and to the formal acceptance by the Unitarians of openly gay men and lesbians in the church, and to the now well-established process to full LGBT inclusion in so many denominations.

 

Source:

Haunted Man of the Cloth, Pioneer of Gay Rights (NY Times)

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God’s Rainbow Realm (Matthew 13:44-46)

The kindom of heaven is like a buried treasure found in a field. The ones who discovered it hid it again, and rejoicing at the discovery, went and sold all their possessions and bought that field.

Or again the kindom of heaven is like a merchant’s search for fine pearls. When one pearl of great value was found, the merchant went back and sold everything else and bought it.

Mathew 13: 44-46

Untitled Self Portrait with C.B.M. by Kim Leutwyler @ http://www.celesteprize.com/artwork/ido:56554/

Let’s play “word substitute.” Instead of “kindom of heaven,” let’s read “sexual orientation” and “sexual identity.” The parables then would read sexual orientation is like an unknown treasure that once discovered brings great rejoicing. And sexual identity once discerned is as rich and glorious as a pearl of the greatest value.

If you are playing this game with straight friends they will not get how freeing and affirming these parables are. For them, sexual orientation and sexual identity have never been hidden or sought after. It’s hardly a treasure but more of a given constant. For queers, however, the discernment of deep identity markers which set us apart from the (hetero) norm can be either an experience of anxiety or liberation – often a mixture of both. Even more reasons for us to identify with the thrill of these parables. Leutwyler’s self portrait captures the sense of  “neediness” which lends urgency to the searching and boundless joy in the finding

-continue reading at  The Bible In Drag – Queering Scripture.

Parisians celebrate being gay and Muslim at end of Ramadan

A group of LGBT Muslims celebrated Eid Al-Fitr, the end of Ramadan, with pride and joy on the banks of the River Seine, Paris

28 AUGUST 2012 | BY DAN LITTAUER

Photo by HM2F.

Last weekend, a group of LGBT Muslims celebrated the end of Ramadan with a special feast on the banks of the Seine.

During the month of Ramadan, Muslims observe a strict fast and partake in charitable giving and peace-making.

At the end of Ramadan, Muslims throughout the world celebrate Eid al-Fitr, the Festival of Fast-Breaking.

It is both a family and community occasion to celebrate the end of fasting, and thanking Allah for giving them strength throughout the fast.

During Eid Al-Fitr, Muslims have a special celebratory meal, the first daytime meal they would have had in a month. It is a joyous family occasion and also a time of forgiveness, and making amends.

On a sunny afternoon last Saturday (25 August) a group of 25 LGBT Muslims came together to celebrate Eid Al-Fitr with a picnic on the banks of river Seine, Paris.

Attendees were part of a LGBT Muslim free expression group, arranged by Collective of French Muslim Homosexual organizations (known as HM2F), which meet every month in the LGBT centre of Paris.

more at  Gay Star News.

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Del Martin & Phyllis Lyon, lesbian pioneers

Del Martin 

b. May 5, 1921
August 27, 2008

Phyllis Lyon 

b. November 10, 1924


“Two extraordinary people … that have spent the greater part of a half century … fighting for their right to live the way so many of us, frankly, take for granted.

 – San Francisco Mayor Gavin Newsom

Wedding of Del Martin and Phyllis Lyons, 2008

Del Martin and Phyllis Lyon founded the first lesbian organization in the United States and have fought for more than 50 years for the rights of lesbians and gays. On June 16, 2008, Martin and Lyon became the first gay couple to be legally married in California.

Martin and Lyon both earned degrees in journalism. While working as journalists in Seattle, the two became romantically involved. The couple relocated to San Francisco and moved in together on Valentine’s Day 1953.

In 1955, finding it hard to develop a social network in San Francisco, Martin, Lyon and a small group of women founded the first lesbian organization, called the Daughters of Bilitis. The name was inspired by Pierre Louys’s “Songs of Bilitis,” a collection of poems celebrating lesbian sexuality.

Though it was intended to be a secret society, Martin and Lyon wanted to make the Daughters of Bilitis more visible. The group began publishing a monthly magazine, called The Ladder, which was the first-ever lesbian publication. As editors of the magazine, they capitalized the word “lesbian” every time it appeared.

In 1964, while fighting to change California sex laws criminalizing homosexuals, the couple joined religious and gay community leaders to form the Council on Religion and the Homosexual (CRH). This organization was at the forefront of the movement to gain religious support on gay rights issues. Both women served on the founding CRH board of directors.

In 2004, when gay marriage was offered in San Francisco, Martin and Lyon were the first to wed. A California appellate court ruling subsequently invalidated their marriage. Then in May 2008, a California Supreme Court decision provided same-sex couples the right to marry. On June 16, 2008, they were the first same-sex couple married in California. The wedding was officiated by San Francisco Mayor Gavin Newsom.

Martin and Lyon have published two books together, “Lesbian/Woman” (1972) and “Lesbian Love and Liberation” (1973). On their 50th anniversary, the documentary “No Secret Anymore: The Times of Del Martin and Phyllis Lyon” premiered. In 2005, the National Gay and Lesbian Journalists Association inducted Martin and Lyon into the LGBT Journalists Hall of Fame for their pioneering work on The Ladder. In 2007, they received the 2007 Gay and Lesbian Alliance Against Defamation (GLAAD) Pioneer Award.

Bibliography
Del Martin & Phyllis Lyon.” (The Lesbian, Gay, Bisexual and Transgender Religious Archives Network).
Kornblum, Janet. “Gay Activists Blaze Trail for half century.”  USA Today. March 4, 2004

Streitmatter, Rodger.  “Phyllis Lyon & Del Martin.”  National Lesbian & Gay Journalists Association: LGBT Journalists Hall of Fame.  June 5, 2008

Articles
Gordon, Rachel. “Lesbian Pioneer Activists See Wish Fulfilled.” San Francisco Chronicle. June 16, 2008

Marshall, Carolyn. “Dozens of Gay Couples Marry in San Francisco Ceremonies.” The New York Times. February 13, 2004

McKinley, Jesse. “Same-Sex Marriages Begin in California.” The New York Times. June 17, 2008

Books

Lesbian love and liberation (The Yes book of sex) (1973)
Battered Wives (1976)

Other Resources

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Sister Mary Elizabeth Clark. transsexual nun

 b. 1938.

The world’s first transsexual nun also deserves a mention in military history. She served twice, once as a man and once as a woman, before being honourably discharged (for the second time). It was then that she entered religious life as an Episcopal nun.

From Matt & Andrej Koymasky:

Born in Pontiac, Michigan, Clark was christened Michael by his parents. But he soon realized nature had made a horrid mistake.
“From the time I was 3, I felt that I was different from other boys. I felt more comfortable in the company of girls. I tried to talk and act like a girl instead of a boy. I believed I was one of them – even though I knew I had a male anatomy. When I started going to elementary school, the other boys called me a sissy because I walked without ‘macho’ stride and carried my schoolbooks like a girl.”
When he reached junior high school, Michael tried to talk to his parents about his mental torment. It didn’t work. After finishing high school in 1957, Clark went on active duty with the Naval Reserve. Two years later he entered the regular Navy. Within a few months he took my greatest step to show everyone he was ‘normal.’ and got marreied. The marriage was very painful for both because he couldn’t satisfy her needs and desires. It was further complicated by the fact that they had a son.
During this disastrous marriage he threw himself into Navy career, serving in Hawaii and Vietnam as an instructor in anti-submarine warfare, scuba diving and sea survival. In 1972, after 11 frustrating years together, Clark and his wife divorced. He hasn’t seen his son since. After the divorce he married again. He was still desparately trying to be ‘normal’.
“My new wife was a girl that I really intensely loved as a person. I still lover her today. We liked the same things – hiking, concerts. But she needed more from me than I could give. And she started having a guilt trip over our situation, thinking she was at fault. Finally I said to myself: ‘My God, I’m reining this beautiful woman’s life by keeping my secret from her.’ So I broke down and told her I was a transsexual – a woman trapped in a man’s body. Instead of making me feel ashamed, she talked about what we had to do.”
She convinced Clark to tell his parents. Incredibly, they understood – a vast relief for him because he’d feared rejection. Then, with the encouragement of his wife and parents, Clark underwent psychological evaluation. It showed he realy was a woman inside. When the Navy found out about the evaluation, Clark was discharged. He had been an enlisted sailor in the U.S. Navy for 17 years, and rose to Chief Petty Officer. The discharge, though honorable, left him “angry and bitter” because he’d often been commended for outstanding service, he said.
Clark underwent hormone therapy, and then, in June of 1975, had a sex change operation – emerging as Joanna Michelle Clark. Joanna divorced her wife moved in with her parents in San Jaun Capistrano, California, and began a new life as a clerk-typist. But in August of 1975 a Reserve recuiter visited her office and urged her to enlist again. She revealed to him that she was a transsexual, but he said he didn’t think it would be a problem. And is wasn’t. She was accepted, becoming a supplys clerk as a Sargent First Class in the WACs…. but 18 months later she was booted out of the Army Reserve.
Ms. Clark fought the charges and discharge. The case was eventually settled out of court with a stipulation that the details of the settlement not be discussed. However, she received an honorable discharge, with credit for time served in the Reserve. The Army had capitualated on its charges… however, Ms. Clark had won a battle but lost the war. It remains unlawful for transsexuals to enlist in the services to this day, inspite of the “Don’t Ask, Don’t Tell” policy.
As Joanna Clark she lobbied successfully in 1977 for a law that allowed replacement birth certificates in the state of California. She later wrote Legal Aspects of Transsexualism, an important early document on the subject, still referenced twenty years later. She founded the ACLU Transsexual Rights Committee, serving as chair for several years, seemingly tirelessly working to improve the legal status of TS persons. Joanna served with Jude Patton as a TS advisor with a Gender Identity Clinic during the early ’80s.
She decided to become a nun; the world’s first transsexual Episcopal nun, founder and sole member of the Community of St. Elizabeth, a nonprofit religious organization. She took her vows at St. Clement’s by the Sea Episcopal Church in San Clemente in 1988. She transferred to the Order of St. Michael in 1997.
In 1990, as Sister Mary Elizabeth, she founded and continues to operate the largest AIDS and HIV online information BBS and website – ÆGiS (AIDS Education Global Information System; http://www.aegis.com), a definitive and comprehensive web-based reference for HIV/AIDS-related information, to meet the need for access to up-to-date HIV/AIDS information by people in isolated areas.
“Of all the things I’ve done in my life, military-wise, or working with children, I don’t think I’ve had anything in my life that I’ve had more passion for. I really can’t put it into words. When you see letters from people and you know that you’re helping them, that’s what it’s all about.”
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