The opening of John’s Gospel (“In the beginning was the word”) is familiar to many of us. The opening of the first letter of John, which is the first reading for today’s Mass, on the feast of John the Evangelist is less familiar, although it begins in similar manner (“Something which has existed since the beginning”).
A cup of milk was offered to me, and I drank it in the sweetness of the Lord’s kindness. The Son is the cup, and the father is he who was milked; and the Holy Spirit is she who milked him; Because his breasts were full, and it was undesirable that his milk should be released without purpose.The Holy Spirit opened her bosom, and mixed the milk of the two breasts of the Father, ……The womb of the Virgin took [it], and she received conception and gave birth.
What Father Matthew recalls of his early monastic formation was the way Merton encouraged the new monks to find their own forms of artistic expression, in whatever form, much as he himself had done in the written word. Creativity, spiritual and otherwise, was to be the watchword at Gethsemani; and even a cursory walk through the Abbey’s gift shop today demonstrates how many of the monks have taken up Merton’s call to creativity in the written and visual arts.
Father Matthew Kelty was no exception, though he came to his creativity slower than most. Like Merton, he left Gethsemani for a time; unlike Merton, he always intended to return. He spent three years (1970-1973) with a small Cistercian community in Oxford, North Carolina, then nine years more (1973-1982) back in Papua, New Guinea as a solitary.
Then he came home to Gethsemani.
It was there that his own life became his master work. Father Matthew turned to the craft of the Sunday homily, many of which he filmed and posted online in later life. His way of celebrating the Eucharist was just that, a ritual celebration, a theatrical event whose artistic gravity was never far from his mind. These are among his most moving weekly artistic creations. But Father Matthew Kelty also turned to the written word. His personal correspondence has the quality of a poem, where words discover a gentleness that they sometimes lacked in Merton’s less-calloused hands. Father Matthew also wrote a book. But his reasons for doing so were far less personal than Merton’s; they were, for lack of a better term, political. Father Matthew Kelty published a collection of homilies and spiritual essays entitled My Song Is Of Mercy(edited by Michael Downey) in 1994.I
It was in one piece in that collection that Father Matthew came out, arguing that being gay was a gift – one that aided him in his chosen path of celibacy. This has important implications for the current professed horror of homosexual priests, with its assumption that identifying as gay necessarily implies that a man is sexually active, or identifies with the dreaded “gay agenda” – whatever that is. Both of course are possible for particular people, but neither is inevitable. Far more important, is that this self-identification is a sign of health and wholeness – Fr Matthew describes it as “a process of integration”:
There are none more called to it, more capable of it, more created for it, than the people we call gay. They begin from day one a process of integration others do not even have a hint of before they are 40.-Fr Matthew Kelty, “The Gift of Gay”
“Sex is no problem. Love is.”The most startling, and one of the most moving, piece in that volume is the epilogue, entitled “Celibacy and the Gift of Gay.” Father Matthew Kelty decided, in anticipation of his ninetieth year, to uncloset his monastic self, and thus to attempt to describe what gifts gay and lesbian Christians have to contribute to the complex tapestry of Christian communion. He did so because he had come to feel a responsibility to those “least among us” who were not moving on a path toward acceptance in as straight a line as many in the late ’60s and early ’70s had hoped. But you also hear more than a subtle echo of what Matthew learned from Merton’s heterosexual torment.It remains true that given our national climate, it will take a while to let love loose. And then to let love grow, deeper, greater, wider.I may as well make it clear: …[this] is why so many heterosexuals abandon celibacy after a decade or two: they cannot handle it: they need an external woman to awaken the inner one, especially in our culture. Perhaps in a less divided one they do better…And since those who tend to worry will worry here about sex, the answer is simple: sex is no problem. Love is. Where there is no love you can expect sex to emerge. All men want love, celibates too. Sex can be one way of loving, but it is absurd to say: no sex is no love, as absurd as saying sex is love.A celibate priesthood, community, is a grace for the Church, a song of the Kingdom (where there will be no marriage but all will be whole),and a joy for all in it. There are none more called to it, more capable of it, more created for it, than the people we call gay. They begin from day one a process of integration others do not even have a hint of before they are 40. Bless them! (My Song is of Mercy, 258-259; italics mine)In short, he wrote for others, never himself. Even in this, the most personal of spiritual confessions, the subject was not Father Matthew at all; it was humanity, the world, the Church, his astonishing and all-encompassing compassionate embrace of the Creation of which he saw himself an indelible part.Merton lobbied hard to gain permission to live slightly apart from his community, in a small hermitage up the hill from the dormitory of Gethsemani—that some monks would resent his special pleading and special treatment was inevitable. But Father Matthew never did. Rather, he credited Merton with returning him and his fellow monks’ thoughts to the central values of mysticism and of solitude. It is only in such a manner that the monk can find the divine love in which celibacy makes sense.Delightfully, the image of such God-infused love came to Father Matthew on his first experience with a motorcycle.“One day everything fell together and I was mounted,” he says somewhat playfully and naughtily. “Is this a good way to make love? I do not know. I know only that it was for me.”The meeting of the bride within is not had merely for the asking. Her hand must be won; love of her must be proven. Heroic effort is taken as a matter of course… Notwithstanding many find her, and these are the people who have truly lived. It is these who know God and who will see his face because they know what love is.Recall the central insight that made his own monastic life possible: “Sex is no problem. Love is.” This was arguably his most distinctive insight; not owed to Merton (save as a decisive counterexample), it was all Matthew’s own.The question of celibacy is discussed often on too shallow a level, and surely so if the mystical level is dismissed. To do that is to reduce celibacy to an act of prowess which as likely as not can end only in ruining the person. Celibacy without a deep love affair is a disaster. It is not even celibacy. It’s just not getting married. And the world has enough of such people, married and otherwise.Sex is no problem. Love is. So celibacy is badly misunderstood if it is imagined as an unmarried life without sex. That just re-inscribes the sex obsessions of our own day.Celibacy is a love affair—a love affair with God. That’s what you got from Father Matthew: his quiet, yet at times overwhelming, passionate love of God. He was infused with it, it cam pouring out of him in every homily, every letter, every smiling glance.His most common prayer was a prayer for peace. His fundamental spiritual orientation was toward everlasting mercy, mercy he sang like a song and lived like a love affair. And as American Catholicism continues to rethink its relation to Rome, and its cultural future in embattled times, it is all the more important for us to remember that such voices as Father Matthew’s existed in the Roman, or any, church.For the good people keep on leaving, just as other ones arrive.(Read the full obituary here)
|Wall painting from a Syrian house church, showing the healing of the paralysed man.|
A cup of milk was offered to me,
and I drank it in the sweetness of the Lord’s kindness.
The Son is the cup,
and the father is he who was milked;
and the Holy Spirit is she who milked him;
Because his breasts were full,
and it was undesirable that his milk should be released without purpose.The Holy Spirit opened her bosom,
and mixed the milk of the two breasts of the Father, ……The womb of the Virgin took [it],
and she received conception and gave birth.
(In offering the story below, I do so with some trepidation. I know that many readers will be sceptical or cautious, may even find it ridiculous. I myself, given my particular background in faith and religious temperament, would have been made distinctly uncomfortable if any of my friends had asked me to take such a story seriously. Still, I think it is time to share it. I leave you to decide for yourself: was this a genuine mystical experience, as my eminently well qualified spiritual directors believed? Or was I just suffering from some kind of spiritual delusions of grandeur? Make up your own mind.)
During Advent of 2002, I underwent a 6 day directed retreat which turned out to be the most extraordinary spiritual, even mystical, experience of my life, which in certain key respects fundamentally changed my outlook on faith.
Background & Context
As the experience really was remarkable, sounding like an account that I myself would previously have dismissed as ramblings from the sentimental / superstitious wing of Catholicism, I want to begin by setting out my prior religious / spiritual background, as well as the context in which I began my retreat. This will provide both context and contrast for what followed.
After drifting away from the church during my twenties as a married man, I later came out as a gay man. Ironically, it was only after setting up in a committed long gay relationship that I was moved to return to the church. The parish I then joined was led by Jesuit priests, and in time I began to explore the Ignatian approach to spirituality, by way of increasingly heavy involvement in the CLC – “Christian Life Community”. In spite of this involvement, I did not see myself as particularly “religious” (a word I detest), nor “spiritual”, with all its connotations of “piety” and mysticism. I simply knew that I enjoyed profound satisfaction in setting aside time for quiet reflection on my life. My take on all matters of faith was primarily cerebral. (I was distinctly uncomfortable with the more ostentatious displays of images and relics, of novenas and special prayers “guaranteed” to bring results, or of mystical voices and apparitions.) I did, however, find value in the Jesuit emphasis on balancing the promptings of head and heart, and on the value of paying attention to experience. I became of convinced of the truth that Prayer is not just about speaking to God asking for favours, but also of attempting to listen. I knew that by proper attention to the discernment of spirits within, one could, with care and imperfectly, hear the voice of the Lord speaking directly to us.
The context for this retreat was that after a long period of careful discernment, my partner and I had taken the important decision to leave South Africa, the only country I had ever known, to take up teaching posts in the UK – a country which I had never even visited. This was to be my final Christmas in South Africa, and the decision lay heavy on my mind. I was also reoccupied with the nature of my gay relationship. I had repeatedly considered the issue of homosexuality in prayer and under spiritual direction, and was comfortable that there was nothing immoral or reprehensible in our relationship. Still, I was just a little bothered by the possibility that perhaps after all, I was fooling myself, making excuses and rationalising away some inner doubt. So I was looking for final reassurance on two key questions in my life: the decision to emigrate, and my status as a sexually active gay man in the church.
The Retreat Experience
The setting for the retreat, which had been set up by our CLC team, was a Franciscan house and retreat centre on the banks of South Africa’s Vaal River. On arrival the first evening, we had a very simple liturgy, and were allocated to one of the two directors, with first appointments set for the morning. During the first meeting with my director, I shared some of my preoccupations, and was advised to reflect among other readings, on the Song of Songs, and on the passage of Moses and the burning bush.
I knew of course that the Song of Songs was written as a love poem, wit the lover serving as a metaphor for god, but had never really looked at it closely before. Approaching it afresh, I was struck by the clear eroticism, and also by how easily it could be read as two male lovers. (I later found that it may well have been written with that plain intent, but did not then know that). This reading, as homoerotic love poetry, was in case the way I read it, and found myself intensely moved and frankly aroused.
Later, I went out of doors under the shade of the riverbank trees, enjoying their cool and protection from the December African sun. I turned now to the story of the burning bush, which I had encountered before as a graphic illustration of how the Lord, in certain circumstances, speaks to us directly. After reading and reflecting on the text a few times, I set aside my bible, and looked up at a bright blue sky through the dappled shade of the foliage. Quite specifically and consciously I put a direct request to the Lord: “Speak to me, Lord”, I said. I am convinced that for the next 5 days, he did, in the most direct and unsettling terms.
I did not immediately realise what was happening, but later realised that I was gradually being drawn into an increasingly intense relationship with the human person of Jesus Christ, something that had previously always seemed remote and inaccessible from my faith experience. During the Eucharistic adoration that ended the first day’s formal programme, I became totally absorbed in every second of the experience, fully involved and rapt from start to finish, with never a moment’s loss of concentration, nor any discomfort from my position sitting cross-legged on the floor for the full hour. I was also completely self-aware of the intensity of the experience, so conscious of the intensity, far exceeding anything I had previously known, that I would not have been surprised to find myself levitating. At the end of the exposition, I found myself in agony that my precious time of intimacy had ended. I followed the group who removed the Sacrament to its place in the chapel, and then stayed behind for a couple more hours totally lost in the presence in front of the tabernacle.
So it continued for the rest of the retreat: every morning I was up early, and into the chapel for an hour before the 8:00 Mass which began the formal programme, at intervals during the day, and for a long period before going to bed. During these times, was quite literally not just in conversation with Jesus Christ as a friend, but with Him as a lover, and with Mary during frequent rosaries as the mother of my boyfriend.
The intensity continued to increase. On the following day, I remembered the well-known image of the “Bride of Christ”, an image that was clearly inappropriate to me as a man. But thinking in terms of gay marriage, I imagined myself as the “groom of Christ”, which took my moments of intimacy with my “lover” to an entirely new level: ever more intense, and frankly erotic. By extraordinary synchronicity, the following morning I was in a disused room of the retreat house, where I came across some old magazines that had once been art of the library. Among these were some copies of a journal of spirituality. Picking one up at random and glancing at the contents, the first title I saw was something like “The Groom of Christ: a Reflection for Men.” This turned out to be a variation on the old metaphor, but from a male perspective. Recognising that most men would have difficulty imagining themselves as brides, the writer proposed instead turning the image on its head, imagining Christ as the bride. This seemed to me equally implausible, and I was grateful that as a gay man, I had not needed to make this distortion of gender to benefit from what is a perfectly good and powerful meditation just as it is.
I deliberately pass over the impact of direct reflection on the Passion, which came later, and move immediately to the sequel.
I remember one morning leaving my room with the clear intention of going to visit “my pal, my lover” Jesus in the chapel. But while my definite intention was to turn left, my body was pulled right. I knew I was being deliberately pulled aside, and tried to argue. “I’m going to meet you in the chapel”, I said. The answer was clear: “But I want you this way.” There was clearly no point in arguing, so indeed I turned right, not knowing where I was headed. This turned out to be the monastery’s private graveyard, leading to further deep reflection, in that Advent season, on life and death. But then I was pulled on further, to a large open field. Around the perimeter were erected a series of almost life sized wooden crosses (about 8 feet high), each with a caption for a station of the cross.
Stations of the Cross
As I approached the first station, I was suddenly filled with powerful, uncontrollable emotion and fell to my knees, sobbing out loud. (This was out in the open, and in full public view not just of the retreat centre, but also of anybody passing in the street alongside. I paid no attention) It took quite some time before I could regain enough composure just to get back on my feet and move on – to the next station, where once again, entirely outside my control, the full emotional spectacle was played out once again. And again, and again, over the full 14 stations.
After an experience so intense, so outside the experience of one previously so reserved in religious matters, as sceptical and cautious about the demonstrative, almost superstitious Latin / Mediterranean brand of Catholicism, where cold I go next? In fact, the only way was to ease out of it. I had of course been reporting on my increasingly intense experiences daily to my retreat director, who now advised me to ease off. A day earlier than normal, she started to lead me through some gentler meditations to ease me gradually back to a point where I could re-enter the real world outside. So the last two days were largely filled with riverside nature walks, and meditations through art, including a simple painting of a monstrance, as I remembered it so vividly from the Eucharistic adoration. .
In my final debriefing with my retreat director, she warned that would I had experienced had been unusually intense, even mystical, and would need to rounded off with my regular spiritual director, a senior Jesuit priest.
When I did meet up with Fr Mike, I was fully expecting him to agree that the experience should be taken seriously. I was not prepared though, for quite how seriously he took it. He too described it as “mystical”, and said that encounters of such intensity were “blessings, rarely bestowed on just a few.” He thought long and hard, and continued by saying that in his experience, where such encounters were given, it was usually in preparation for exceptionally difficult times ahead, a way of storing up spiritual strength as sustenance for the dry periods to come. Thinking of my pending emigration, I laughed, and said that I well knew the years ahead would be tough. “No”, came the response, I mean really tough.
So it proved. Within weeks of arriving in the UK, my partner of nearly 20 years concluded he had made mistake in coming, and soon returned to South Africa. I in turn was even more convinced that I needed to be here – that indeed, in Ignatian terms, I had been “sent” on mission, and so I stayed. So began several years of serious difficulty, including emotional trauma, financial and professional difficulties, uncertainty over my immigration status, and recurrent bouts of depression, some of which remain problems to this day, 6 years later. Throughout all of this, at all the darkest times, I do exactly as Fr Mike anticipated: I look back on that retreat on the riverbank, once again drawing on spiritual reserves to carry me through.
It would be good to say that I have remained in some kind of exalted, mystical or advanced spiritual plane – but it would also be completely untrue. Indeed, removed from the firm structure of my closely bonded CLC group, my conscious practice of deliberate prayer and spiritual practice has moved somewhat behind where it used to be back in Johannesburg, and needs to be deliberately revived.
Two things, though, I have taken away from away from the retreat with unshakeable conviction. First, given the context of the start to the retreat, with a specific question about sexuality and some clearly homoerotic reflections, I have never since entertained even a moment’s doubt about the validity of a gay sexual life in faith. Second, after I was given such a strong preparation for the difficulties around my emigration, I am more convinced than ever that the move was chosen for me as mission. Indeed, I am firmly convinced that the specific reason why I was called here was to live openly as gay and as Catholic, and to help others to do the same.
Why He should have called me in particular, is completely beyond my understanding. I claim absolutely no special training in these matters, no great wisdom and certainly no holiness. But He moves as we know in mysterious ways, and sometimes chooses the most unlikely people to do His work.
Related articles by Zemanta
- Homoerotic Spirituality (my-queer-spirituality.blogspot.com)
- What IS a Gay Catholic to do? A Question Comes Out of the Closet. (my-queer-spirituality.blogspot.com)
Last night’s Mass in Soho was eventful for three different reasons – over and above the Mass itself. Before Mass, I was interviewed for the first time by a reader, a visiting journalism student from Phoenix, Arizona. After Mass, we arranged a screening of the powerful documentary movie, “For the Bible Tells Me So”. I have written of this before (and hope to do so again), but a second viewing was welcome. This was an entirely new venture, undertaken with some uncertainty whether people would stay for a further 90 minutes after Mass and refreshments, but we need not have worried. Close on 30 gay men stayed behind – and our token straight woman. (Where were our lesbian sisters, I wonder?). The response was overwhelmingly positive, and we will undoubtedly repeat the exercise on other ocassions.
But we were still not done. After the screening, were introduced to another visitor, Michael B. Kelly from Australia, founder of Rainbow Sash Australia, a noted retreat director and a writer on spirituality from an explicitly gay male perspective. He is in London to present a paper at an academic conference on spiritualityin which he is to argue (if I understand him correctly) that gay men, by reflecting and sharing on their erotic experiences and using them in their own practice of spirituality, can make a valuable contribution to spirituality in the wider church. This is a paper that I dearly long to read when I have the chance – and hope to persuade Michael to allow me to post it here. After a brief meeting at the church, I was determined to continue the discussion, so accompanied Michael and others to supper in Soho, where we enjoyed further lengthy conversation on matters religious and sexual. I will meet up with him again, and will certainly write more about his work and insights on other ocassions.
What I want to share with you now is some reviews I have come up against of his book,“Seduced by Grace”.
I have not as yet had the good fortune to read it for myself, but on the strength of my meeting with him, and the reviews I have read, I would heartily urge you to hunt down a copy and read it for yourself.
From a perspective which is gay, but not Catholic:
“While the dyspeptic (iconoclastic?) Christopher Hitchens is content to go on bashing his straw-man ‘God’ (see God Is Not Great: How Religion Poisons Everything, 2007), a more interesting set of insights into that tired, overworked tradition has come from what might seem to be an unlikely source — a self-professed Gay man and, moreover, one who knows from first-hand experience the shortcomings of his Church (specifically, its Roman Catholic incarnation). For Michael Bernard Kelly, as David Marr puts it, has ‘has come out but stayed in’—rather than quitting a homophobic Church in disgust, he is pushing for it to renovate itself from within. A potent collection of thoughtful writings by Kelly, the noted Australian Catholic dissident, Seduced by Grace gathers essays, articles, letters and talks he has produced over almost a decade, from late 1998 to May 2004, that are at once an acutely accurate critique of the shortcomings of the Church and a poignant testimonial to the heroic spirit that has, at times, invigorated it.
Kelly the activist is (in)famous in Australia. He was one of the founders of the Rainbow Sash movement that has been a thorn in Cardinal George Pell’s side, with its public challenge to the Catholic Church’s treatment of Gay and Lesbian people (the movement has been taken up in the United States, also) and in this role, he has become a prominent media spokesperson for Gay Catholics. But as is clear from the opening piece in this collection, “On the Peninsula, alone with God,” Kelly’s activism is grounded in contemplative practice. He has produced a stimulating video lecture series, “The Erotic Contemplative: the spiritual journey of the Gay Christian” (through Joseph Kramer’s Erospirit Institute) and leads Gay spirit retreats at Easton Mountain, in New York State, as well as in Australia and the U.K. His voice reaches loudly and clearly across the once impassable divide between eros and spiritus. Kelly is now working on a doctorate in the field of Christian mysticism and Gay experience at an Australian university.
Raised in an Irish Catholic family in Melbourne and educated in Church schools, Kelly was smitten early with the religious life and served as an altar boy, assisting priests in the celebration of Mass, as all good Catholic sons would do. As a teenager, he was inspired by the life and example of Francis of Assisi —“Who could resist a dancing saint?” he asks in his short piece on the inspiring 12th Century figure. He actually joined the Franciscans at 17, but eventually left the Order, and while remaining celibate, continued to work as a religious education specialist and campus minister in Catholic schools and universities for a further seventeen years, before taking the fateful decision to come out, and to come to terms with his sexuality — a decision which, of course, cost him his job. But he continued his studies in theology (including a master’s in spirituality in San Francisco) and today inspires many men with his revisioning of a spiritual life not predicated on a denial of the body. Kelly says his dick keeps him honest.
More power to him. This is the kind of “real world” starting point that earths his spirituality and renders his positions convincing to those of us who have found more breathing room outside the stifling environs of Christian idealism.”
Read the full review at the White Crane.
Or, for a perspective which is Catholic, but not gay, go to Catholica Australia:
“By the time I’d finished reading I was convinced that every family with a gay* member should read this book — but I soon corrected that to everyone — full stop! Michael has something very important to say and we do ourselves and society a disservice if we don’t give him a hearing. As Catholics, we pay lip-service to any ideas of ‘compassion, sensitivity and respect’ if we don’t at the very least enter into a dialogue with gay people — which includes truly listening to them — and Michael B Kelly is certainly a worthy spokesperson.
“As a woman I don’t pretend to understand what it must be fully like to inhabit the body and psyche of a man, yet I love men, and particularly my husband and my own son. As a heterosexual I likewise find it extremely difficult to personally understand what it must be like to inhabit the psyche of someone who is sexually attracted to others of their own sex. It’s almost like me trying to imagine what it must be like to have been born black. In the music industry I have worked with many people who are gay, and some of them have become close friends.
Michael’s voice is a prophetic one. It enables us to better understand what it must be like to feel imprisoned as one of the sectors of society who are discriminated against and maligned because of the life circumstances they were borne into and have very little control over.Michael Bernard Kelly is a man who carries himself with great dignity and, in a very real sense, provides leadership not only to gays but to other sectors in society who are discriminated against and maligned unjustly.”
I was intrigued by the reference to Kelly as ‘out’ (as gay), but still ‘in’ (the Catholic Church). Some of my readers may recall that that was virtually the title of my opening statement when I set up this blog – “Welcome: Come In, and Come Out“. We clearly share a lot in common.
I repeat: find this book, and read it.
- The Rainbow Pin and Catholic Straight Allies (queering-the-church.com)
- Give Thanks For This Kairos Moment of LGBT Inclusion(queeringthechurch.wordpress.com)
- Gay and Catholic?: No Bread, but a Blessing for You! (bilgrimage.blogspot.com)
It is important though not to get bogged down in biblical studies of homoeroticism by dealing only with fending off the oppressive texts of terror. There are many ways in which we, like all other Christians, can read scripture for its positive inspiration. “Take Back the Word” (edited by Robert Goss) does just that.
Faith is incomplete without prayer. The Presbyterian Chris Glaser has several books on prayer for gay men and lesbians. A good one to begin with is “Coming Out to God” – which is a good way to think of starting our queer faith journey.
Finally, two books by Catholic priests which offer a completely fresh, unfamiliar take on the awkward question of sexual ethics: “Sex and the Sacred” by Daniel Helminiak, and “Sex as God Intended”, by John McNeill.
The subdivisions at present are:
LGBT, Sexuality in Church History – books which investigate the history (ancient and modern) of responses by the church to sexuality or LGBT relationships.
LGBT Spirituality & Scripture – grouped for now in one section are books on spirituality from an LGBT perspective, LGBT supportive themes from Scripture, and on analyses of the infamous “Clobber Texts.”
Queer / LGBT
Pages in preparation for specific authors are:
More will be added.