Wednesday, December 10, 2014
Many Voices part 5
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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How to respond to negative claims about the Bible & LGBT
When someone claims they “know what the Bible says,” learn from this 6×9 card how to respond in a way that respects LGBT Christians and creates an opening for dialogue.
Order both our cards in packs of 10 or 50 in our shop.
Share this card with LGBT and non-LGBT alike – family, friends, pastors, church leaders, and anyone with whom you’d like to open dialogue.
Attachments:
The Bible LGBT w copyright_Page_2
The Bible LGBT w copyright_Page_1
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/how-to-respond-bible-lgbt/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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About
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Join our mailing list
Resources
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Black Church Conversations
Biblical Themes
Education
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Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
How to respond to negative claims about the Bible & LGBT
When someone claims they “know what the Bible says,” learn from this 6×9 card how to respond in a way that respects LGBT Christians and creates an opening for dialogue.
Order both our cards in packs of 10 or 50 in our shop.
Share this card with LGBT and non-LGBT alike – family, friends, pastors, church leaders, and anyone with whom you’d like to open dialogue.
Attachments:
The Bible LGBT w copyright_Page_2
The Bible LGBT w copyright_Page_1
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/how-to-respond-bible-lgbt/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
Blog
Events
Get Involved
Tumblr
YouTube
Vimeo
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Shopping Cart
Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Disclosure: Finding one’s voice amidst HIV/AIDS stigma
His 26 year old body was calculating comfortable, sprawled over a disheveled collection
of towels and sheets constituting a makeshift mattress, littered with blood-tinged gauze pads, a towel soiled with oral secretions and a crusty suction tube.
Upon seeing me enter the room, his weary eyes shifted from his digital tablet in my direction and flashed the brightest beams they could muster to engage with me. After all, this was his primary care doctor coming to see him.
On his scalp sat a tattered blue knit skull cap that was losing the battle to keep the curly strands of his unruly hair from peeking out from behind his ear–a bold announcement that he hadn’t had a fresh haircut in the three weeks since the car accident. His lips were dry and cracked, concealing gleaming silver wires that were holding his fractured mandible together for one more day, but rendered him unable to speak.
Just below his chin, squarely placed in the center of his neck was a larger V-shaped gauze pad that covered the crater of a recently removed tracheostomy tube – a stark reminder of his connection to a breathing machine that had been keeping him alive just days earlier. He coughed deeply, the mucus sputtering from behind the conspicuous hole in his neck like an old vintage car trying desperately to get started.
“How are you feeling?” I asked, sitting on the bed next to him as he labored to join me and sit upright.
He motioned with his hand that he was ok and started typing, apparently not in the mood for prolonged greetings and pleasantries. “I need you to call my Aunt.”
“Why?” I asked, “Does she not know you’re here? Do you need me to tell her to come?”
His fingers slid across the tablet in deliberate and painstaking fashion, correcting the numerous mistakes made as they tried in a futile effort to keep pace with the flurry of thoughts emerging from his brain.
“No. She’s been here every day, but just flew home yesterday. I need you to tell her I’m POZ.”
By “POZ” I knew he was referring to him being HIV positive; I had never been asked to disclose a patient’s HIV status to his family before, but obviously there was a first time for everything.
As physicians we are usually taught to staunchly honor confidentiality when it comes to disclosure of our HIV-positive patients’ status, particularly when family members or loved ones inquire during a hospital admission or clinic visit. The spoken rule is usually that unless a patient tells you it is ok to disclose their status to someone, you are to keep it to yourself, even when loved ones ask you directly. The only exception to this rule is when a patient may be involved in a sexual relationship with someone, refuses to tell them they are HIV-positive, and may be putting this partner at risk.
But this situation was different, and he had been through so much that I desired to be as helpful to his healing process as I could, whatever that would entail. During the 4 years I had helped him manage his HIV, we had never discussed to whom and how he disclosed his HIV status to people in his life.
I had also overlooked what a brilliant organist and singer he was for his church, and the shroud of secrecy around his HIV status he must’ve felt compelled to cloak himself with to avoid any stigma or discrimination. His resiliency through all this washed over me, flooding my embarrassment to guilt in a seamless fashion.
“Sure I can call her and tell her about your status. I’ll call her when I get home, no worries.”
He rolled his eyes at me and resumed typing.
“No, you can put her on speakerphone now. You do have speakerphone on your cell, right?”
I paused, thinking about his hospital roommate and the family who was engaged in lively conversation just behind the flimsy adjacent curtain that provided little if any privacy.
“Uh, of course I do.”
I had barely finished this affirmation when he began gathering his tablet and making his way off the bed, careful to not put too much pressure on the surgically repaired wound in his left leg. He impatiently glared back at me as if to say “C’mon, we don’t have all day.” I followed him as he deftly navigated keeping his barely overlapping front and back robes with one hand while simultaneously guiding an IV pole and holding his tablet with the other. I followed him out into the hallway as he limped in a slow yet deliberate fashion to the empty visitor’s lounge. I opened the door for him.
“Is this ok?”
He brushed by me and quickly shut off the television, gingerly sat down and began typing his Aunt’s phone number and name on the tablet. I sat beside him, dialed her number and put her on speakerphone. A couple of rings later, a delicate female’s voice chimed through.
“Hello?”
“Hi, my name is David Malebranche, I’m the primary care physician for your nephew. I have him here right next to me, but he can’t talk because his mouth is still wired shut after his surgery. He wanted me to call you because he trusts you the most out of anyone in the family.” My eyes darted back and forth for his reassurance, and he nodded in approval at the impromptu script I was developing.
She paused, her voice suddenly becoming strained and concerned at the odd nature of this phone call.
“Is everything ok? I was seeing him every day but had to catch the flight back home yesterday.”
“Yes, everything’s fine…,” he nodded at me again as I nervously continued, “but because he trusts you… well, I don’t know any other way to tell you this but directly… he wanted me to let you know that he is HIV positive.”
“Ummm… ok.”
Her voice echoed a mix of surprise and concern as I helplessly grasped for any comforting words to assuage the impact of this bombshell I just dropped in her lap. I continued the oral translation as his fingers danced across the screen, conveying to her how long he had been positive, that he was doing fine, and how it had nothing to do with the car accident. The speakerphone remained mostly silent, with only an occasional grainy “Ok” coming through.
He concluded with a final message for me to relay to her:
“You can tell Uncle, but don’t tell Grandma. She can’t know.”
I looked at him strangely. More mucus sputtered as he continued typing, speaking directly to me this time.
“I’ve known about my HIV status for over 5 years, but I’ve never told them about my sexuality. I wouldn’t have a problem telling them that I’m gay, but I didn’t tell anyone about the HIV because I didn’t want to embarrass the family.”
At that moment his nimble fingers stopped, he looked intently at the phone and slumped back in his chair as if he had just finished running a marathon. I asked his Aunt if she had any questions for me. When she said “no,” I turned his way, and he nodded his head, peacefully closing his eyes as he turned off his tablet. We said goodbye to his Aunt, then to each other, and I watched him methodically make his way back to his room.
When I returned the next day, he was surrounded by friends from church, laughing and reminiscing as they watched an old video of him singing during Sunday Service: His fingers glided over the organ’s keys with a careless frivolity, and gorgeous chords of praise soared from his tongue, sprinkling the room with transcendent wisps of hope.
I turned to see his bed, now neatly made and devoid of the soiled gauze pads, towels and suction tubes that had adorned his pallet the day before. He had just come back from having the wires in his jaw removed; the skull cap now off, showing off a brand new fade and exquisitely trimmed beard; and he was sitting upright in his chair like a king holding court, graciously interacting with thankful members of his kingdom. I shook his hand and held it tightly.
“How are you feeling?”
His deep-set brown eyes looked through me, and a rumbling gruff voice escaped from newly moistened lips that were learning to part all over again.
“Better. They said I may go home in a few days.”
After these words melodiously streamed from his mouth, a painfully executed demonstration of pearly white teeth followed; resurrected, rejuvenated and recently emancipated from restrictive wires.
I smiled back. He had found his voice.
David J. Malebranche, MD, MPH, is an Associate Professor of Medicine at Emory University’s School of Medicine and has a joint appointment with the Rollins School of Public Health in Atlanta, Georgia. Dr. Malebranche is known as a dynamic speaker nationwide and has appeared in documentaries on CNN, ABC News Primetime, TV One, and Black Entertainment Television (BET) for his expertise on HIV in the black community. Reprinted with permission.
Attachments:
malebranche
155343_468273714657_2982819_a
155343_468273714657_2982819_a
155343_468273714657_2982819_a
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/disclosure-finding-ones-voice-amidst-hivaids-stigma/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
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How to Begin
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Events
Get Involved
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Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Disclosure: Finding one’s voice amidst HIV/AIDS stigma
His 26 year old body was calculating comfortable, sprawled over a disheveled collection
of towels and sheets constituting a makeshift mattress, littered with blood-tinged gauze pads, a towel soiled with oral secretions and a crusty suction tube.
Upon seeing me enter the room, his weary eyes shifted from his digital tablet in my direction and flashed the brightest beams they could muster to engage with me. After all, this was his primary care doctor coming to see him.
On his scalp sat a tattered blue knit skull cap that was losing the battle to keep the curly strands of his unruly hair from peeking out from behind his ear–a bold announcement that he hadn’t had a fresh haircut in the three weeks since the car accident. His lips were dry and cracked, concealing gleaming silver wires that were holding his fractured mandible together for one more day, but rendered him unable to speak.
Just below his chin, squarely placed in the center of his neck was a larger V-shaped gauze pad that covered the crater of a recently removed tracheostomy tube – a stark reminder of his connection to a breathing machine that had been keeping him alive just days earlier. He coughed deeply, the mucus sputtering from behind the conspicuous hole in his neck like an old vintage car trying desperately to get started.
“How are you feeling?” I asked, sitting on the bed next to him as he labored to join me and sit upright.
He motioned with his hand that he was ok and started typing, apparently not in the mood for prolonged greetings and pleasantries. “I need you to call my Aunt.”
“Why?” I asked, “Does she not know you’re here? Do you need me to tell her to come?”
His fingers slid across the tablet in deliberate and painstaking fashion, correcting the numerous mistakes made as they tried in a futile effort to keep pace with the flurry of thoughts emerging from his brain.
“No. She’s been here every day, but just flew home yesterday. I need you to tell her I’m POZ.”
By “POZ” I knew he was referring to him being HIV positive; I had never been asked to disclose a patient’s HIV status to his family before, but obviously there was a first time for everything.
As physicians we are usually taught to staunchly honor confidentiality when it comes to disclosure of our HIV-positive patients’ status, particularly when family members or loved ones inquire during a hospital admission or clinic visit. The spoken rule is usually that unless a patient tells you it is ok to disclose their status to someone, you are to keep it to yourself, even when loved ones ask you directly. The only exception to this rule is when a patient may be involved in a sexual relationship with someone, refuses to tell them they are HIV-positive, and may be putting this partner at risk.
But this situation was different, and he had been through so much that I desired to be as helpful to his healing process as I could, whatever that would entail. During the 4 years I had helped him manage his HIV, we had never discussed to whom and how he disclosed his HIV status to people in his life.
I had also overlooked what a brilliant organist and singer he was for his church, and the shroud of secrecy around his HIV status he must’ve felt compelled to cloak himself with to avoid any stigma or discrimination. His resiliency through all this washed over me, flooding my embarrassment to guilt in a seamless fashion.
“Sure I can call her and tell her about your status. I’ll call her when I get home, no worries.”
He rolled his eyes at me and resumed typing.
“No, you can put her on speakerphone now. You do have speakerphone on your cell, right?”
I paused, thinking about his hospital roommate and the family who was engaged in lively conversation just behind the flimsy adjacent curtain that provided little if any privacy.
“Uh, of course I do.”
I had barely finished this affirmation when he began gathering his tablet and making his way off the bed, careful to not put too much pressure on the surgically repaired wound in his left leg. He impatiently glared back at me as if to say “C’mon, we don’t have all day.” I followed him as he deftly navigated keeping his barely overlapping front and back robes with one hand while simultaneously guiding an IV pole and holding his tablet with the other. I followed him out into the hallway as he limped in a slow yet deliberate fashion to the empty visitor’s lounge. I opened the door for him.
“Is this ok?”
He brushed by me and quickly shut off the television, gingerly sat down and began typing his Aunt’s phone number and name on the tablet. I sat beside him, dialed her number and put her on speakerphone. A couple of rings later, a delicate female’s voice chimed through.
“Hello?”
“Hi, my name is David Malebranche, I’m the primary care physician for your nephew. I have him here right next to me, but he can’t talk because his mouth is still wired shut after his surgery. He wanted me to call you because he trusts you the most out of anyone in the family.” My eyes darted back and forth for his reassurance, and he nodded in approval at the impromptu script I was developing.
She paused, her voice suddenly becoming strained and concerned at the odd nature of this phone call.
“Is everything ok? I was seeing him every day but had to catch the flight back home yesterday.”
“Yes, everything’s fine…,” he nodded at me again as I nervously continued, “but because he trusts you… well, I don’t know any other way to tell you this but directly… he wanted me to let you know that he is HIV positive.”
“Ummm… ok.”
Her voice echoed a mix of surprise and concern as I helplessly grasped for any comforting words to assuage the impact of this bombshell I just dropped in her lap. I continued the oral translation as his fingers danced across the screen, conveying to her how long he had been positive, that he was doing fine, and how it had nothing to do with the car accident. The speakerphone remained mostly silent, with only an occasional grainy “Ok” coming through.
He concluded with a final message for me to relay to her:
“You can tell Uncle, but don’t tell Grandma. She can’t know.”
I looked at him strangely. More mucus sputtered as he continued typing, speaking directly to me this time.
“I’ve known about my HIV status for over 5 years, but I’ve never told them about my sexuality. I wouldn’t have a problem telling them that I’m gay, but I didn’t tell anyone about the HIV because I didn’t want to embarrass the family.”
At that moment his nimble fingers stopped, he looked intently at the phone and slumped back in his chair as if he had just finished running a marathon. I asked his Aunt if she had any questions for me. When she said “no,” I turned his way, and he nodded his head, peacefully closing his eyes as he turned off his tablet. We said goodbye to his Aunt, then to each other, and I watched him methodically make his way back to his room.
When I returned the next day, he was surrounded by friends from church, laughing and reminiscing as they watched an old video of him singing during Sunday Service: His fingers glided over the organ’s keys with a careless frivolity, and gorgeous chords of praise soared from his tongue, sprinkling the room with transcendent wisps of hope.
I turned to see his bed, now neatly made and devoid of the soiled gauze pads, towels and suction tubes that had adorned his pallet the day before. He had just come back from having the wires in his jaw removed; the skull cap now off, showing off a brand new fade and exquisitely trimmed beard; and he was sitting upright in his chair like a king holding court, graciously interacting with thankful members of his kingdom. I shook his hand and held it tightly.
“How are you feeling?”
His deep-set brown eyes looked through me, and a rumbling gruff voice escaped from newly moistened lips that were learning to part all over again.
“Better. They said I may go home in a few days.”
After these words melodiously streamed from his mouth, a painfully executed demonstration of pearly white teeth followed; resurrected, rejuvenated and recently emancipated from restrictive wires.
I smiled back. He had found his voice.
David J. Malebranche, MD, MPH, is an Associate Professor of Medicine at Emory University’s School of Medicine and has a joint appointment with the Rollins School of Public Health in Atlanta, Georgia. Dr. Malebranche is known as a dynamic speaker nationwide and has appeared in documentaries on CNN, ABC News Primetime, TV One, and Black Entertainment Television (BET) for his expertise on HIV in the black community. Reprinted with permission.
Attachments:
malebranche
155343_468273714657_2982819_a
155343_468273714657_2982819_a
155343_468273714657_2982819_a
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/disclosure-finding-ones-voice-amidst-hivaids-stigma/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
Blog
Events
Get Involved
Tumblr
YouTube
Vimeo
RSS Feed
Shopping Cart
Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
A Letter to Queer Christians
I was moved to rage during a particular worship moment. I sat on the pew in disbelief while the rest of my sisters and brothers in the congregation were ecstatically offering praise to God. It happened when a well-known evangelist proudly declared from the pulpit that she would rather her son be addicted to drugs than to be a “sissy.”
Shame on her, I thought, for subjecting the congregation to her cockeyed logic and for preaching a hateful homophobic message in the name of Christ.
Shame on the gullible congregants, I also considered, for affirming her rash crudeness by elatedly jumping up out of their seats, lifting up their hands, and screaming conformist “amens” at the conclusion of her vicious statement.
In that moment of violation, I considered: What becomes of the scorned believer? How should those who are maligned by their own worshipping communities respond? And is there an appropriate manner in which queer Christians ought to express our righteous indignation in response to the spiritual maltreatment committed by our Christian brothers and sisters?
I respond by suggesting that we, queer women and men, have every reason to be angry. I contend that our righteous rage–a justifiable rage that takes as its subject vilifying acts of injustice, a ferocity that refuses to be settled until redress is actualized–should thusly form the foundation of our resistance.
The ignoring of our voices and the alienation to which we are subjected within the Christian community are, indeed, violent occurrences that mutilate our endowed freedom to exist as equals in our less than equitable world.
Circular arguments
The present discourse on the acceptance of and ordination of queer men and women within the Church is a debate pivoting on the meager polarities of right/wrong, sinfulness/righteousness, victim/victimizer, and saint/sinner.
These discussions are often framed as cerebral deliberations by a heterosexist majority so as to highlight the need for “rational” and “intellectual” debate rather than dialogue fueled by queer folks’ emotions and contexts. Individuals have turned to scientific studies in search of the plausible biological underpinnings of sexual identity, theological resources in search of the existential answer to the hyper-imagined “institutions” of marriage and the traditional family, and psycho-social-cultural investigations in search of the common idealized norms that, supposedly, govern our universal moral codes.
One notices, however, that the search for and appeal to imagined universal, objective truths have resulted in the denial of the most inestimable of truths, namely, the “truth” / the reality / the subjectivities / the authenticity of the named experience of being and existence by the queer subject her/himself. As circular arguments continue to center on the perceived “homosexual problem,” the very voices of queer people are ignored, our life-stories denied, our sense of self disregarded, our agency stifled, and our very ontological speculations rendered mute.
The ignoring of our voices and the alienation to which we are subjected within the Christian community are, indeed, violent occurrences that mutilate our endowed freedom to exist as equals in our less than equitable world. The experience of alienation and self-disintegration are, indeed, lamentable acts, but if we, queer Christians, only cry as victims in response, then surely, we shall be heard as victims and not as the falsely accused and vindicated oppressed who vehemently seek to resist and uproot the trifling heteronormative, hegemonic ideals and moves of those who attempt to demoralize us.
Righteous rage
I propose, then, a turn from a lament and a turn to rage to enervate the oppressive structures that seek to kill our senses of being-in-the-world. I contend that our theologizing should be foregrounded in scriptural texts that give voice to the expression of righteous rage, especially, rage pointed at injustices committed, not by invisible social structures, but by the community of believers–our own sisters and brothers–that we call the body of Christ.
M. Shawn Copeland defines theology as the system/process through which one “interprets scripture and tradition in particular historical, social (i.e. political, economic, technological), and cultural situations for particular faith communities. Theology takes its language, questions, and concerns from particular communities in particular situations; the answers it can provide are tentative, partial, provisional.”[1] It is the latter end of the definition, a delineation of the process through which theological reflection is shared and the mode through which inquiries should be disseminated, which is most relevant to the discussion at hand.
•First, theologies can be characterized as hostile and destructive when the produced speech, inquiries, and concerns are conceived as resolutely universal and objective despite the particularities that gesture toward the varied subjectivities and life experiences that characterize the diversity of God’s created beings.
•Second, dangerous theologies mimic definitive as opposed to tentative speculation, absolute rather than partial truth, and undeviating as opposed to provisional reflection. This type of theologizing often takes the form of imperialized God-talk which reinforces the leveraged power of those dominating the conversation within the theological circle while exploiting those on the other side.
Violent theology?
Violent theology is nothing less than a move towards the refusal of the humanity of the other. Thus, when one’s sense of “who she is in the world” is produced and reproduced by the Other and when theological constructions collapse the varied narratives fashioned in the global and local spaces of shared community into a coagulated, univocal, and hegemonic rendering of truth, then, it becomes violent. It is a type of violence that demands the silencing of queer voices and a denial of our freedom to name our selves.
In response, we have a right to lift up our voices and to do so loudly. We are responsible for setting right our wrongs. We must not acquiesce to the ill treatment of our intimates, but should allow our voices to ring aloud until radical change (e.g. the ordination of queer women and men in our denominations; the full acceptance and space to participate within Christian worship communities; etc.) is actualized.
[1] See M. Shawn Copeland in Letty M. Russell’s and Jeanette Shannon’s (eds.) Clarkson Dictionary of Feminist Theologies, (Knoxville: Westminster John Knox Press, 1996), 83.
Darnell L. Moore, writer/poet, activist, social commentator, and blogger. He is known for his scholarship on Black Theology and Black Christian thought. Reprinted with permission.
Attachments:
images
images
images
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
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A Letter to Queer Christians
I was moved to rage during a particular worship moment. I sat on the pew in disbelief while the rest of my sisters and brothers in the congregation were ecstatically offering praise to God. It happened when a well-known evangelist proudly declared from the pulpit that she would rather her son be addicted to drugs than to be a “sissy.”
Shame on her, I thought, for subjecting the congregation to her cockeyed logic and for preaching a hateful homophobic message in the name of Christ.
Shame on the gullible congregants, I also considered, for affirming her rash crudeness by elatedly jumping up out of their seats, lifting up their hands, and screaming conformist “amens” at the conclusion of her vicious statement.
In that moment of violation, I considered: What becomes of the scorned believer? How should those who are maligned by their own worshipping communities respond? And is there an appropriate manner in which queer Christians ought to express our righteous indignation in response to the spiritual maltreatment committed by our Christian brothers and sisters?
I respond by suggesting that we, queer women and men, have every reason to be angry. I contend that our righteous rage–a justifiable rage that takes as its subject vilifying acts of injustice, a ferocity that refuses to be settled until redress is actualized–should thusly form the foundation of our resistance.
The ignoring of our voices and the alienation to which we are subjected within the Christian community are, indeed, violent occurrences that mutilate our endowed freedom to exist as equals in our less than equitable world.
Circular arguments
The present discourse on the acceptance of and ordination of queer men and women within the Church is a debate pivoting on the meager polarities of right/wrong, sinfulness/righteousness, victim/victimizer, and saint/sinner.
These discussions are often framed as cerebral deliberations by a heterosexist majority so as to highlight the need for “rational” and “intellectual” debate rather than dialogue fueled by queer folks’ emotions and contexts. Individuals have turned to scientific studies in search of the plausible biological underpinnings of sexual identity, theological resources in search of the existential answer to the hyper-imagined “institutions” of marriage and the traditional family, and psycho-social-cultural investigations in search of the common idealized norms that, supposedly, govern our universal moral codes.
One notices, however, that the search for and appeal to imagined universal, objective truths have resulted in the denial of the most inestimable of truths, namely, the “truth” / the reality / the subjectivities / the authenticity of the named experience of being and existence by the queer subject her/himself. As circular arguments continue to center on the perceived “homosexual problem,” the very voices of queer people are ignored, our life-stories denied, our sense of self disregarded, our agency stifled, and our very ontological speculations rendered mute.
The ignoring of our voices and the alienation to which we are subjected within the Christian community are, indeed, violent occurrences that mutilate our endowed freedom to exist as equals in our less than equitable world. The experience of alienation and self-disintegration are, indeed, lamentable acts, but if we, queer Christians, only cry as victims in response, then surely, we shall be heard as victims and not as the falsely accused and vindicated oppressed who vehemently seek to resist and uproot the trifling heteronormative, hegemonic ideals and moves of those who attempt to demoralize us.
Righteous rage
I propose, then, a turn from a lament and a turn to rage to enervate the oppressive structures that seek to kill our senses of being-in-the-world. I contend that our theologizing should be foregrounded in scriptural texts that give voice to the expression of righteous rage, especially, rage pointed at injustices committed, not by invisible social structures, but by the community of believers–our own sisters and brothers–that we call the body of Christ.
M. Shawn Copeland defines theology as the system/process through which one “interprets scripture and tradition in particular historical, social (i.e. political, economic, technological), and cultural situations for particular faith communities. Theology takes its language, questions, and concerns from particular communities in particular situations; the answers it can provide are tentative, partial, provisional.”[1] It is the latter end of the definition, a delineation of the process through which theological reflection is shared and the mode through which inquiries should be disseminated, which is most relevant to the discussion at hand.
•First, theologies can be characterized as hostile and destructive when the produced speech, inquiries, and concerns are conceived as resolutely universal and objective despite the particularities that gesture toward the varied subjectivities and life experiences that characterize the diversity of God’s created beings.
•Second, dangerous theologies mimic definitive as opposed to tentative speculation, absolute rather than partial truth, and undeviating as opposed to provisional reflection. This type of theologizing often takes the form of imperialized God-talk which reinforces the leveraged power of those dominating the conversation within the theological circle while exploiting those on the other side.
Violent theology?
Violent theology is nothing less than a move towards the refusal of the humanity of the other. Thus, when one’s sense of “who she is in the world” is produced and reproduced by the Other and when theological constructions collapse the varied narratives fashioned in the global and local spaces of shared community into a coagulated, univocal, and hegemonic rendering of truth, then, it becomes violent. It is a type of violence that demands the silencing of queer voices and a denial of our freedom to name our selves.
In response, we have a right to lift up our voices and to do so loudly. We are responsible for setting right our wrongs. We must not acquiesce to the ill treatment of our intimates, but should allow our voices to ring aloud until radical change (e.g. the ordination of queer women and men in our denominations; the full acceptance and space to participate within Christian worship communities; etc.) is actualized.
[1] See M. Shawn Copeland in Letty M. Russell’s and Jeanette Shannon’s (eds.) Clarkson Dictionary of Feminist Theologies, (Knoxville: Westminster John Knox Press, 1996), 83.
Darnell L. Moore, writer/poet, activist, social commentator, and blogger. He is known for his scholarship on Black Theology and Black Christian thought. Reprinted with permission.
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Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
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Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/a-letter-to-queer-christians/
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Making black history for gay rights
Posted by Rev. Dr. Pamela Lightsey on February 6, 2013 at 10:49 pm
Last spring when President Barack Obama announced his “evolving” support for marriage equality, many conservative groups were confident it would woo black voters to their side and ultimately deliver a death-blow to the president’s reelection bid. They, as is often the case, were certain that President Obama’s words would create a divide in “the black church” and the overall black community. They couldn’t have been more wrong.
Instead, when President Obama took to the White House pulpit to deliver his second inaugural address on Dr. Martin Luther King Jr. Day, he did so on the heels of an election that garnered the largest African-American voter turnout in history, including 95 percent of black Protestant voters’ support.
No other community of people has worked for change, especially related to civil rights, than African Americans. The progress made to affirm the rights of LGBTQ persons is both our continued political and moral responsibility
The work to paint African-Americans and “the black church” as a monolith has a long and sordid history. Even before the shameful passing of Prop. 8, media outlets and community groups painted the African American community as inherently homophobic and intolerant to LGBT social justice. As a result, welcoming and affirming faith leaders stepped to the front.
Using a strategy to engage, educate and encourage, we used our collective intellectual, influential and economic power to show how discrimination is interconnected and how it is not healthy for the black community to gauge their worth based upon a white evangelical hegemony.
Our work was emboldened by the support of younger African Americans articulating a growing agitation against the irrelevance, bigotry and what I call bhomophobia (black homophobia highly influenced by the desire to be seen as acceptable citizens by white Americans).
Still, it is true that black homophobia is too often present in black churches across America, so it is good that faith leaders began playing active roles in advocacy organizations such as the National Black Justice Coalition, GLAAD, The Fellowship of Affirming Ministries, the Human Rights Campaign and Many Voices. Black theologians and social justice advocates strengthened their long-standing work within the black community and among black churches. This allowed us to be visible and to challenge the misconception that LGBT issues don’t affect communities of color and people of faith.
African-American theologians also began throwing major shade on naysayers who felt black voting power would implode on the basis of marriage equality. When it was revealed that the GOP and NOM used wedge tactics to spur much debate it became increasingly obvious that anti-gay activists were trying to import hate into African American communities.
All of this allowed us to build an environment that welcomed President Obama’s May 2012 announcement in support of marriage rights and the NAACP’s support that followed. It has also led to more and more black churches and congregants supporting LGBTQ rights and welcoming the presence of openly self-identified LGBTQ persons as members.
As we begin Black History month, it’s important to recall the historically oppressed groups President Obama mentioned us during his inaugural speech: from Seneca Falls, Selma and Stonewall. To be sure, the tragedy of Stonewall impacted the lives of many African Americans, especially those of the transgender community. However, President Obama spoke no finer words than these, “when times change, so must we.”
No other community of people has worked for change, especially related to civil rights, than African Americans. The progress made to affirm the rights of LGBTQ persons is both our continued political and moral responsibility. We either move ahead or we begin to reek of stagnate ideals and beleaguered leadership.
Dr. Pamela Lightsey serves as Associate Dean and Clinical Assistant Professor at Boston University School of Theology. She is also board member of Reconciling Ministries Network and Coordinating Team member of Church Within a Church. Originally appeared in Guest Voices in the Washington Post reprinted with permission.
This entry was posted in Blog, Church leaders, Gay/lesbian, Sexual orientation, Straight allies. Bookmark the permalink.
← Living in Sodom 2012
A Letter to Queer Christians →
Comments are closed.
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When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
Reflecting on Black Sexualities, Black Religiosity, & Black Lives in Anti-Black Times
Having the conversation, even when you’re not sure how
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2013/02/making-black-history-for-gay-rights/
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Making black history for gay rights
Posted by Rev. Dr. Pamela Lightsey on February 6, 2013 at 10:49 pm
Last spring when President Barack Obama announced his “evolving” support for marriage equality, many conservative groups were confident it would woo black voters to their side and ultimately deliver a death-blow to the president’s reelection bid. They, as is often the case, were certain that President Obama’s words would create a divide in “the black church” and the overall black community. They couldn’t have been more wrong.
Instead, when President Obama took to the White House pulpit to deliver his second inaugural address on Dr. Martin Luther King Jr. Day, he did so on the heels of an election that garnered the largest African-American voter turnout in history, including 95 percent of black Protestant voters’ support.
No other community of people has worked for change, especially related to civil rights, than African Americans. The progress made to affirm the rights of LGBTQ persons is both our continued political and moral responsibility
The work to paint African-Americans and “the black church” as a monolith has a long and sordid history. Even before the shameful passing of Prop. 8, media outlets and community groups painted the African American community as inherently homophobic and intolerant to LGBT social justice. As a result, welcoming and affirming faith leaders stepped to the front.
Using a strategy to engage, educate and encourage, we used our collective intellectual, influential and economic power to show how discrimination is interconnected and how it is not healthy for the black community to gauge their worth based upon a white evangelical hegemony.
Our work was emboldened by the support of younger African Americans articulating a growing agitation against the irrelevance, bigotry and what I call bhomophobia (black homophobia highly influenced by the desire to be seen as acceptable citizens by white Americans).
Still, it is true that black homophobia is too often present in black churches across America, so it is good that faith leaders began playing active roles in advocacy organizations such as the National Black Justice Coalition, GLAAD, The Fellowship of Affirming Ministries, the Human Rights Campaign and Many Voices. Black theologians and social justice advocates strengthened their long-standing work within the black community and among black churches. This allowed us to be visible and to challenge the misconception that LGBT issues don’t affect communities of color and people of faith.
African-American theologians also began throwing major shade on naysayers who felt black voting power would implode on the basis of marriage equality. When it was revealed that the GOP and NOM used wedge tactics to spur much debate it became increasingly obvious that anti-gay activists were trying to import hate into African American communities.
All of this allowed us to build an environment that welcomed President Obama’s May 2012 announcement in support of marriage rights and the NAACP’s support that followed. It has also led to more and more black churches and congregants supporting LGBTQ rights and welcoming the presence of openly self-identified LGBTQ persons as members.
As we begin Black History month, it’s important to recall the historically oppressed groups President Obama mentioned us during his inaugural speech: from Seneca Falls, Selma and Stonewall. To be sure, the tragedy of Stonewall impacted the lives of many African Americans, especially those of the transgender community. However, President Obama spoke no finer words than these, “when times change, so must we.”
No other community of people has worked for change, especially related to civil rights, than African Americans. The progress made to affirm the rights of LGBTQ persons is both our continued political and moral responsibility. We either move ahead or we begin to reek of stagnate ideals and beleaguered leadership.
Dr. Pamela Lightsey serves as Associate Dean and Clinical Assistant Professor at Boston University School of Theology. She is also board member of Reconciling Ministries Network and Coordinating Team member of Church Within a Church. Originally appeared in Guest Voices in the Washington Post reprinted with permission.
This entry was posted in Blog, Church leaders, Gay/lesbian, Sexual orientation, Straight allies. Bookmark the permalink.
← Living in Sodom 2012
A Letter to Queer Christians →
Comments are closed.
Recent Posts
When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
Reflecting on Black Sexualities, Black Religiosity, & Black Lives in Anti-Black Times
Having the conversation, even when you’re not sure how
Categories
Blog
Bullying/violence
Children
Church leaders
Church seasons
Community questions
Congregational life
Family
Gay/lesbian
Gender
Hospitality
Opening to change
Questions & answers
Sexual orientation
Share your story
Straight allies
Theology
Transgender
welcome
Youth and young adult
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
About
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Our team
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Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2013/02/making-black-history-for-gay-rights/
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Living in Sodom 2012
On May 9th, 2012 the President of The United States of America gave his support of marriage for same gender loving people. While many have cheered, the cries that President Barack Obama is turning America into Sodom 2012 have been greater.
Growing up, I was told of a dark and evil place called Sodom. It was a party town where gays partied all night long. Sounds of disco music could be heard from miles away. A nice man named Lot moved his entire family to Sodom; the land was cheap.
All was well until two good looking angels dropped by to see Lot. Ooh chile, this stirred up the gay men of Sodom honey. All the men of Sodom, both young and old, made their way to Lot’s house to get a glimpse of those blond hair blue eyed hunks. They couldn’t control their gayness as they made their way to Lot’s door. Running full speed they charged at Lot’s door and screamed for the hunky hunks to come out so they could ravish their bodies.
Lot pleaded with the gays not to do such a disgusting thing but the gays were too full of lust to listen. So Lot doing what any man of honor of that time would do, offered his daughters to the gay men. The gay men didn’t want to share beauty tips with Lot’s daughters, they wanted the hunks. According to the Prophet Ezekiel, the sins of Sodom were their greed, their arrogance and their refusal to help the poor and needy. In that case, we are living in Sodom 2012.
Ooh chile, you should have seen all the men of Sodom both young and old lusting after those fine angels. Built up with lust, the men of Sodom knocked the front door of Lot’s house down. The men and boys of Sodom, who were all gay, were surprised when the two hunky angels sent fire balls down burning up gay Sodom.
Although I took my own liberties with the story of the destruction of Sodom and Gomorrah found in Genesis 19, my rendition of the story is not far off from what many Christians believe and teach today. They teach that Sodom was full of gay men running sexually rampant throughout the city. They teach that Sodom was destroyed because of this, their grave sin.
Where is this stated in scripture?
Where do we see that homosexuality was the sin of Sodom?
We see the first mention of Sodom in Genesis 18 starting with verse 16 when The Lord began to reveal to Abraham what was planned for Sodom. At that time The Lord explains to Abraham the sins of Sodom were grave however; the reader is not told what these sins were.
How did we get to the point where homosexuality was seen as the grave sin of Sodom?
Could the answer be the attempted gang rape of the angels?
Male rape was a custom of that time period, especially during times of war. During times of war, the conquering army’s general would rape the defeated general or military leader. It had nothing to do with a person’s sexual orientation or attractions. This practice was about power and humiliation and Sodom was no different. They were a venerable city built at the foot of mountains. With no natural protection from their enemies, Sodom became a fortified city as they built their own protection. Along with being fortified, Sodom was also known as a treacherous city as they raided many other cities.
How did we get to the point where homosexuality was seen as the grave sin of Sodom when there is no evidence of this?
That is another article within itself.
There is evidence of what the grave sins of Sodom were.
Ezekiel 16:49-50:
49“Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy. 50“Thus they were haughty and committed abominations before Me. Therefore I removed them when I saw it.
According to the Prophet Ezekiel, the sins of Sodom were their greed, their arrogance and their refusal to help the poor and needy. In that case, we are living in Sodom 2012.
We live in a time where corporate greed triggered the Financial Collapse of 2008.
We live in a time and a place where the families of workers of bankrupt companies are left with nothing as the CEO of the company leaves with millions.
We are living in Sodom.
We live in a time where multi millionaire clergy serve congregations in which the majority of the members are living in poverty.
We live in a time where greed led these same clergy members to invite con-artists into their pulpits to financially victimize their congregants in God’s name.
When many declare that marriage equality and homosexuality will lead America to Sodom status, we must tell them that America and the rest of the world are already there.
Our greed, our sexism, our racism, our heterosexism, our religious based homophobia, and our lack of compassion for others have put us here.
We are living in Sodom.
Reverend Gerald Palmer, MSW is the founder of Word for the Soul Ministries, an urban ministry created to win souls for Christ by breaking down the barriers of homophobia, poverty, blame, shame and pain. Rev. Palmer has a vast background in ministry, HIV/AIDS, abuse, social work, social service, broadcasting and public speaking. He is a member of Crossroads Church in Kansas City, Missouri. Palmer is an HIV Certified Trainer with the American Red Cross of Greater Kansas City, and HIV Educator and holds both a Bachelors of Social Work from Avila University and a Masters of Social Work from the University of Missouri Kansas City. He is married to a wonderful and beautiful woman of God, and the father of three great children.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/living-in-sodom-2012/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
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Events
Get Involved
Tumblr
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Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Living in Sodom 2012
On May 9th, 2012 the President of The United States of America gave his support of marriage for same gender loving people. While many have cheered, the cries that President Barack Obama is turning America into Sodom 2012 have been greater.
Growing up, I was told of a dark and evil place called Sodom. It was a party town where gays partied all night long. Sounds of disco music could be heard from miles away. A nice man named Lot moved his entire family to Sodom; the land was cheap.
All was well until two good looking angels dropped by to see Lot. Ooh chile, this stirred up the gay men of Sodom honey. All the men of Sodom, both young and old, made their way to Lot’s house to get a glimpse of those blond hair blue eyed hunks. They couldn’t control their gayness as they made their way to Lot’s door. Running full speed they charged at Lot’s door and screamed for the hunky hunks to come out so they could ravish their bodies.
Lot pleaded with the gays not to do such a disgusting thing but the gays were too full of lust to listen. So Lot doing what any man of honor of that time would do, offered his daughters to the gay men. The gay men didn’t want to share beauty tips with Lot’s daughters, they wanted the hunks. According to the Prophet Ezekiel, the sins of Sodom were their greed, their arrogance and their refusal to help the poor and needy. In that case, we are living in Sodom 2012.
Ooh chile, you should have seen all the men of Sodom both young and old lusting after those fine angels. Built up with lust, the men of Sodom knocked the front door of Lot’s house down. The men and boys of Sodom, who were all gay, were surprised when the two hunky angels sent fire balls down burning up gay Sodom.
Although I took my own liberties with the story of the destruction of Sodom and Gomorrah found in Genesis 19, my rendition of the story is not far off from what many Christians believe and teach today. They teach that Sodom was full of gay men running sexually rampant throughout the city. They teach that Sodom was destroyed because of this, their grave sin.
Where is this stated in scripture?
Where do we see that homosexuality was the sin of Sodom?
We see the first mention of Sodom in Genesis 18 starting with verse 16 when The Lord began to reveal to Abraham what was planned for Sodom. At that time The Lord explains to Abraham the sins of Sodom were grave however; the reader is not told what these sins were.
How did we get to the point where homosexuality was seen as the grave sin of Sodom?
Could the answer be the attempted gang rape of the angels?
Male rape was a custom of that time period, especially during times of war. During times of war, the conquering army’s general would rape the defeated general or military leader. It had nothing to do with a person’s sexual orientation or attractions. This practice was about power and humiliation and Sodom was no different. They were a venerable city built at the foot of mountains. With no natural protection from their enemies, Sodom became a fortified city as they built their own protection. Along with being fortified, Sodom was also known as a treacherous city as they raided many other cities.
How did we get to the point where homosexuality was seen as the grave sin of Sodom when there is no evidence of this?
That is another article within itself.
There is evidence of what the grave sins of Sodom were.
Ezekiel 16:49-50:
49“Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy. 50“Thus they were haughty and committed abominations before Me. Therefore I removed them when I saw it.
According to the Prophet Ezekiel, the sins of Sodom were their greed, their arrogance and their refusal to help the poor and needy. In that case, we are living in Sodom 2012.
We live in a time where corporate greed triggered the Financial Collapse of 2008.
We live in a time and a place where the families of workers of bankrupt companies are left with nothing as the CEO of the company leaves with millions.
We are living in Sodom.
We live in a time where multi millionaire clergy serve congregations in which the majority of the members are living in poverty.
We live in a time where greed led these same clergy members to invite con-artists into their pulpits to financially victimize their congregants in God’s name.
When many declare that marriage equality and homosexuality will lead America to Sodom status, we must tell them that America and the rest of the world are already there.
Our greed, our sexism, our racism, our heterosexism, our religious based homophobia, and our lack of compassion for others have put us here.
We are living in Sodom.
Reverend Gerald Palmer, MSW is the founder of Word for the Soul Ministries, an urban ministry created to win souls for Christ by breaking down the barriers of homophobia, poverty, blame, shame and pain. Rev. Palmer has a vast background in ministry, HIV/AIDS, abuse, social work, social service, broadcasting and public speaking. He is a member of Crossroads Church in Kansas City, Missouri. Palmer is an HIV Certified Trainer with the American Red Cross of Greater Kansas City, and HIV Educator and holds both a Bachelors of Social Work from Avila University and a Masters of Social Work from the University of Missouri Kansas City. He is married to a wonderful and beautiful woman of God, and the father of three great children.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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http://www.manyvoices.org/blog/resource/living-in-sodom-2012/
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Same-sex marriage support is a sign of love, acceptance and devotion to God
As an African-American theologian at a research university in Texas, a heterosexual ally of Lesbian, Gay, Bisexual, and Transgender (LGBT) people, and the Senior Pastor of a progressive, socially diverse Christian congregation in Maryland, I applaud President Obama’s recent endorsement of marriage equality. Same-sex couples should enjoy the privileges and bear the responsibilities of committed, covenant relationships just like heterosexual couples. Additionally, Christian congregations should bless same-sex marriages as a fulfillment of the church’s pastoral task and an endorsement of God’s eternal devotion to abundant life and holy love.
Enabling constructive encounters with diversity is a primary pastoral task of religious congregations. Apart from diversity, the pursuit of truth becomes an idolatrous affair of a community worshipping its limited perspectives, and the practice of love becomes egotistical self-adoration. By welcoming diversity in the embodied presence of others — in this case LGBT persons and couples — congregations enhance their capacity to offer truth and love.
The door leading to godly truth often swings on the hinges of social diversity. Even the Bible was the result of complex debates spanning thousands of years and involving many languages, diverse cultures, and a host of political decisions about which books to admit and omit. The plurality of voices in scripture reveals a clear biblical message—sacred truth demands diverse perspectives. In his book “Pastoral Theology in an Intercultural World,” the pastoral theologian Emmanuel Lartey celebrates diversity’s role in truth-making: “Truth, knowledge, and justice are not attained in solitary thought….Truth involves…a basic act such as engaging in dialogue with the Other….To practice truth is to welcome the Other.”
Similarly, the pastoral task of “making love” requires an affirmation of diversity. The phrase “making love” should not be reduced exclusively to erotic activity. Making love is the mission of the church. The Apostle Paul’s beautiful love hymn reminds the church of its love-making mandate: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal….Love is patient; love is kind….Love never ends” (1 Corinthians 13:1, 4, 8). This hymn entices believers to embrace genuine love — the compassionate concern for others that transcends sheer self-interest and removes the fear of people who differ from us.
Imagine how much more care-full Christian congregations would be if they caressed people with Paul’s gracious words about love in 1 Corinthians 13 instead of battering them with his ungenerous words about gays and lesbians in Romans 1. Furthermore, our neglect of another biblical “love note” has diminished our love life: “There is no fear in love, but perfect love casts out fear” (1 John 4:18).
In her book “All about Love: New Visions,” the cultural critic bell hooks observes: “Fear is the primary force upholding structures of domination….When we are taught that safety lies always with sameness, then difference, of any kind, will appear as a threat. When we choose to love we choose to move against fear — against alienation and separation. The choice to love is a choice to connect — to find ourselves in the other.” Diversity is crucial for pursuing truth and making love. Consequently, there is no more pressing pastoral task than teaching people how to encounter diversity without the fear and fanaticism that terminate dialogue and destroy difference.
In my experience, familiarity with loved ones or LGBT persons who are open about their sexual identity (i.e. “out” LGBT persons) significantly contribute to the development of more inclusive perspectives regarding sexual differences. While academic study facilitated my journey toward inclusive theology, the decisive moments involved friendships with “out” LGBT persons who challenged and expanded my theological and cultural boundaries. Warm relationships, not cold logic, transformed me.
For example, at the covenant ceremony of two lesbian friends in Atlanta in 1996, the presence of grace and holiness in that ceremony and later at their dinner table was undeniable. Additionally, during my first pastorate in Baltimore, a gay friend and parishioner accepted my invitation to join the church’s leadership team. His anointed leadership and winsome personality transformed the congregation’s worship life and community outreach. Witnessing his powerful ministry, I realized that right “heart orientation,” not straight sexual orientation, is God’s requirement for service in the church. I now also firmly believe that what makes a marriage “sacred” in God’s eyes is not the gender of the couple but the couple’s ability to generate sacred love that is the antidote for the hostility and hate that fill our world.
As a professor of ministers in training, I will continue to teach students to embrace inclusive love. As the Senior Pastor of The Open Church in Baltimore, I will continue to encourage congregants to be radically open to the sacred beauty of social diversity. This means that when I preside at the altar at The Open Church, that altar is open enough to also bless same-sex couples as they journey along their pathway toward God, the ultimate source of life and love.
Rev. Dr. Brad Braxton is the founding Senior Pastor of The Open Church in Baltimore, Md. and the Lois Craddock Perkins Professor of Homiletics at Southern Methodist University. Originally published in The Washington Post reprinted with permission.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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Encourage learning
Share resources on sexuality & gender
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/same-sex-marriage-support-is-a-sign-of-love-acceptance-and-devotion-to-god/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Same-sex marriage support is a sign of love, acceptance and devotion to God
As an African-American theologian at a research university in Texas, a heterosexual ally of Lesbian, Gay, Bisexual, and Transgender (LGBT) people, and the Senior Pastor of a progressive, socially diverse Christian congregation in Maryland, I applaud President Obama’s recent endorsement of marriage equality. Same-sex couples should enjoy the privileges and bear the responsibilities of committed, covenant relationships just like heterosexual couples. Additionally, Christian congregations should bless same-sex marriages as a fulfillment of the church’s pastoral task and an endorsement of God’s eternal devotion to abundant life and holy love.
Enabling constructive encounters with diversity is a primary pastoral task of religious congregations. Apart from diversity, the pursuit of truth becomes an idolatrous affair of a community worshipping its limited perspectives, and the practice of love becomes egotistical self-adoration. By welcoming diversity in the embodied presence of others — in this case LGBT persons and couples — congregations enhance their capacity to offer truth and love.
The door leading to godly truth often swings on the hinges of social diversity. Even the Bible was the result of complex debates spanning thousands of years and involving many languages, diverse cultures, and a host of political decisions about which books to admit and omit. The plurality of voices in scripture reveals a clear biblical message—sacred truth demands diverse perspectives. In his book “Pastoral Theology in an Intercultural World,” the pastoral theologian Emmanuel Lartey celebrates diversity’s role in truth-making: “Truth, knowledge, and justice are not attained in solitary thought….Truth involves…a basic act such as engaging in dialogue with the Other….To practice truth is to welcome the Other.”
Similarly, the pastoral task of “making love” requires an affirmation of diversity. The phrase “making love” should not be reduced exclusively to erotic activity. Making love is the mission of the church. The Apostle Paul’s beautiful love hymn reminds the church of its love-making mandate: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal….Love is patient; love is kind….Love never ends” (1 Corinthians 13:1, 4, 8). This hymn entices believers to embrace genuine love — the compassionate concern for others that transcends sheer self-interest and removes the fear of people who differ from us.
Imagine how much more care-full Christian congregations would be if they caressed people with Paul’s gracious words about love in 1 Corinthians 13 instead of battering them with his ungenerous words about gays and lesbians in Romans 1. Furthermore, our neglect of another biblical “love note” has diminished our love life: “There is no fear in love, but perfect love casts out fear” (1 John 4:18).
In her book “All about Love: New Visions,” the cultural critic bell hooks observes: “Fear is the primary force upholding structures of domination….When we are taught that safety lies always with sameness, then difference, of any kind, will appear as a threat. When we choose to love we choose to move against fear — against alienation and separation. The choice to love is a choice to connect — to find ourselves in the other.” Diversity is crucial for pursuing truth and making love. Consequently, there is no more pressing pastoral task than teaching people how to encounter diversity without the fear and fanaticism that terminate dialogue and destroy difference.
In my experience, familiarity with loved ones or LGBT persons who are open about their sexual identity (i.e. “out” LGBT persons) significantly contribute to the development of more inclusive perspectives regarding sexual differences. While academic study facilitated my journey toward inclusive theology, the decisive moments involved friendships with “out” LGBT persons who challenged and expanded my theological and cultural boundaries. Warm relationships, not cold logic, transformed me.
For example, at the covenant ceremony of two lesbian friends in Atlanta in 1996, the presence of grace and holiness in that ceremony and later at their dinner table was undeniable. Additionally, during my first pastorate in Baltimore, a gay friend and parishioner accepted my invitation to join the church’s leadership team. His anointed leadership and winsome personality transformed the congregation’s worship life and community outreach. Witnessing his powerful ministry, I realized that right “heart orientation,” not straight sexual orientation, is God’s requirement for service in the church. I now also firmly believe that what makes a marriage “sacred” in God’s eyes is not the gender of the couple but the couple’s ability to generate sacred love that is the antidote for the hostility and hate that fill our world.
As a professor of ministers in training, I will continue to teach students to embrace inclusive love. As the Senior Pastor of The Open Church in Baltimore, I will continue to encourage congregants to be radically open to the sacred beauty of social diversity. This means that when I preside at the altar at The Open Church, that altar is open enough to also bless same-sex couples as they journey along their pathway toward God, the ultimate source of life and love.
Rev. Dr. Brad Braxton is the founding Senior Pastor of The Open Church in Baltimore, Md. and the Lois Craddock Perkins Professor of Homiletics at Southern Methodist University. Originally published in The Washington Post reprinted with permission.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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Employment
Contact us
Encourage learning
Share resources on sexuality & gender
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/same-sex-marriage-support-is-a-sign-of-love-acceptance-and-devotion-to-god/
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Hush Now Don’t Explain: No Apology Owed to the Black Church
Posted by Rev. Dr. Renita Weems on June 21, 2012 at 11:36 am
I know. It’s been two years. I’ve been busy.
I dusted off my blog this evening because Twitter only allows 140 characters and Facebook is not suited for long, rambling remarks.
Especially when it comes to talk about the black church and gay marriage.
I do not think being gay is an abomination. I’m sure I did once. But I don’t anymore.
President Obama declared for the first time on May 9, 2012 in a White House interview with ABC’s Robin Roberts that he supports same-sex marriage, after nearly two years of saying that his views on same-sex marriage were “evolving.” Reactions to the president’s remarks have been swift, predictable, and for the most partisan.
At least one well-known black minister has not hesitated to voice his disappointment with the president’s comments. Says Rev. Jamal Bryant of Baltimore, Maryland, the president has some explaining to do to his black church constituency. I disagree. Obama doesn’t have any explaining to do to the black church about his position on same-sex marriage. I co-sign my colleague’s, Leslie Callahan, comment on her Facebook page reminding us that Obama is the president of the United States and not the pastor of the United States.
While I am proud there’s a black man in the White House I am not one of more than fourteen thousand fans of the “I love it when I wake up in the morning and Barack Obama is President” Facebook Fan page. Can’t do it. But neither do I want to wake up in the morning with the public thinking Jamal Bryant’s comments represent the best (or only thing) response black clergy have to Obama’s comments on same-sex marriages. (In fairness, I should disclose that I know Jamal Bryant personally and I am disappointed with his comments, though no entirely surprised.)
…biblical teachings on human sexuality (if teachings are what we can call the inchoate biblical passages that deal with sexual issues) don’t serve us well today. We know too much…Human sexuality is powerful, confusing, dangerous, many times beautiful, most often messy.
I’ve already stated on this blog that I do not think being gay is an abomination. I’m sure I did once. But I don’t anymore. And while I’m still evolving on the issue of gay marriages, I don’t oppose it enough to clobber its supporters nor do I support it enough to blast its opponents. Not trying to be coy or clever. It’s just that I am fierce about what matters to me and not easily baited by topics that don’t strike a match in me.
Until now I’ve been content to stay out of the gay marriage fray. Until I read Jamal Bryant’s claim that the POTUS has some explaining to do to his black Christian constituency.
Same sex marriage, in my opinion, is not a biblical or theological issue; it’s a social and political one. Traditional and conservative Christianity is going to lose on this issue.
I disagree with those who see legalizing same sex marriage as a threat to the Bible, Christianity, or the institution of marriage. I agree that legalizing same sex marriage is a threat to thousands of years of tradition. But that isn’t a bad thing, mind you. I would be a slave, and a barefoot and pregnant one at that, if tradition hadn’t been questioned or challenged. Not to mention that lots of other important scientific knowledge we now embrace would not be known to us if we’d stayed tied to the biblical cosmos.
The Bible meant well in its edicts on human sexuality. But not many of us, including Rev. Bryant, would not want to live in biblical times. And not just because there was no running water back then. We wouldn’t want to live in the moral and social universe it advocates where wearing glasses disqualifies you from serving at God’s altar, contact with a menstruating woman makes you unclean, and adulterers must be stoned to death. Yet I understand what made our biblical ancestors want to contain this powerful, chaotic force known as human sexuality. But biblical teachings on human sexuality (if teachings are what we can call the inchoate biblical passages that deal with sexual issues) don’t serve us well today. We know too much. (The same laws probably didn’t serve people well back then either.) Gay love is as old and tenacious as heterosexual love. And love and sexual desire have a tendency to make a mockery of rules. Human sexuality is powerful, confusing, dangerous, many times beautiful, most often messy. Laws are good, but laws are limited.
I am willing to question tradition, even my own cherished tradition and refuse to embrace any part of tradition that flies in the face of what Jesus ultimately lived and died for: unselfish concern for the other; honesty, integrity, equality, and fidelity; and sacrificial love.
Is marriage ordained by God? On those days when the marriage is going well, I like to think that God brought me and Martin together. But on those days when it’s a hot mess and we’re both looking for the exit sign, well, we will both probably say that we should have ceded to the many signs (and friends) that said a marriage between the two of us was doomed. In other words, marriage is ordained by God when it’s a good marriage. But when it’s a hell hole you have every reason and right to exit when it’s wrong for everyone involved. Here’s what those of us who support same sex unions have got to get across to our Christian friends who think of same-sex unions only in sexual terms, and that is that same-sex unions are not simply about sex and power, but love and commitment. Why are we so quick to to tell LGBTQ individuals seeking the rights and recognition of their unions that marriage is ordained by God when many of us don’t honor our own marriage vows or turn a blind eye to the indiscretions of our friends?
Those of us who are products of the 60s and 70s never thought we’d live long enough to see the day when “liberal” would be a bad word. Many of the rights and privileges women and minorities enjoy today are the results of the tenacious agitation of liberal-minded people over the centuries. But now “liberal” has been replaced by “progressive.” So, I guess I’m a progressive Christian if progressive means I am willing to question tradition, even my own cherished tradition and refuse to embrace any part of tradition that flies in the face of what Jesus ultimately lived and died for: unselfish concern for the other; honesty, integrity, equality, and fidelity; and sacrificial love.
What I’m sure of is that I’m no libertarian nor am I a sex positive feminist. I don’t believe “anything goes.” Civilized societies have a duty to protect its citizens from the violent impulses of other citizens. Even if the laws prove imperfect and don’t put an end to the acts they criminalize. Victimized sex can not be tolerated. Rape is unacceptable. Pedophilia is indefensible. (Even though the Bible often soft-pedals rape and is downright silent about pedophilia, something Christians never talk about.)
Speaking as a former Pentecostal who remains Pentecostal in her heart, I say this in sum to my fellow conservative Christians: the train has already left the station. The POTUS does not owe all of us in the black church an explanation for changing his mind on gay marriages. The president is a politician and a Christian. And the politician knows that the momentum is on the side of legalizing same-sex marriage. Even if it doesn’t happen in this latest round of state votes. Same sex marriages will be legalized in my life time (and I’m a cancer survivor so you know I’m on slippery ground here). Social change has always preceded legal and religious change: women’s suffrage, reproductive rights, interracial marriage, and black civil rights movement.
Black Christians will have to find another sign to point to as proof that despite the fact that there’s a black man in the White House, the world is still coming to an end.
Dr. Renita J. Weems is a bible scholar and an ordained elder in the African Methodist Church. Formerly a member of the faculty of Vanderbilt Univeristy and former Visiting Professor at Spelman College, her scholarly insights into modern faith, biblical texts and understanding of the role of spirituality in everyday life make a much sought after author and speaker. She earned her undergraduate degree from Wellesley College, and her Master and Ph.D. degrees from Princeton Theological Seminary. She is an eloquent contributor to Beliefnet.com and her own blog Somethingwithin.com.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2012/06/hush-now-dont-explain-no-apology-owed-to-the-black-church/
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Hush Now Don’t Explain: No Apology Owed to the Black Church
Posted by Rev. Dr. Renita Weems on June 21, 2012 at 11:36 am
I know. It’s been two years. I’ve been busy.
I dusted off my blog this evening because Twitter only allows 140 characters and Facebook is not suited for long, rambling remarks.
Especially when it comes to talk about the black church and gay marriage.
I do not think being gay is an abomination. I’m sure I did once. But I don’t anymore.
President Obama declared for the first time on May 9, 2012 in a White House interview with ABC’s Robin Roberts that he supports same-sex marriage, after nearly two years of saying that his views on same-sex marriage were “evolving.” Reactions to the president’s remarks have been swift, predictable, and for the most partisan.
At least one well-known black minister has not hesitated to voice his disappointment with the president’s comments. Says Rev. Jamal Bryant of Baltimore, Maryland, the president has some explaining to do to his black church constituency. I disagree. Obama doesn’t have any explaining to do to the black church about his position on same-sex marriage. I co-sign my colleague’s, Leslie Callahan, comment on her Facebook page reminding us that Obama is the president of the United States and not the pastor of the United States.
While I am proud there’s a black man in the White House I am not one of more than fourteen thousand fans of the “I love it when I wake up in the morning and Barack Obama is President” Facebook Fan page. Can’t do it. But neither do I want to wake up in the morning with the public thinking Jamal Bryant’s comments represent the best (or only thing) response black clergy have to Obama’s comments on same-sex marriages. (In fairness, I should disclose that I know Jamal Bryant personally and I am disappointed with his comments, though no entirely surprised.)
…biblical teachings on human sexuality (if teachings are what we can call the inchoate biblical passages that deal with sexual issues) don’t serve us well today. We know too much…Human sexuality is powerful, confusing, dangerous, many times beautiful, most often messy.
I’ve already stated on this blog that I do not think being gay is an abomination. I’m sure I did once. But I don’t anymore. And while I’m still evolving on the issue of gay marriages, I don’t oppose it enough to clobber its supporters nor do I support it enough to blast its opponents. Not trying to be coy or clever. It’s just that I am fierce about what matters to me and not easily baited by topics that don’t strike a match in me.
Until now I’ve been content to stay out of the gay marriage fray. Until I read Jamal Bryant’s claim that the POTUS has some explaining to do to his black Christian constituency.
Same sex marriage, in my opinion, is not a biblical or theological issue; it’s a social and political one. Traditional and conservative Christianity is going to lose on this issue.
I disagree with those who see legalizing same sex marriage as a threat to the Bible, Christianity, or the institution of marriage. I agree that legalizing same sex marriage is a threat to thousands of years of tradition. But that isn’t a bad thing, mind you. I would be a slave, and a barefoot and pregnant one at that, if tradition hadn’t been questioned or challenged. Not to mention that lots of other important scientific knowledge we now embrace would not be known to us if we’d stayed tied to the biblical cosmos.
The Bible meant well in its edicts on human sexuality. But not many of us, including Rev. Bryant, would not want to live in biblical times. And not just because there was no running water back then. We wouldn’t want to live in the moral and social universe it advocates where wearing glasses disqualifies you from serving at God’s altar, contact with a menstruating woman makes you unclean, and adulterers must be stoned to death. Yet I understand what made our biblical ancestors want to contain this powerful, chaotic force known as human sexuality. But biblical teachings on human sexuality (if teachings are what we can call the inchoate biblical passages that deal with sexual issues) don’t serve us well today. We know too much. (The same laws probably didn’t serve people well back then either.) Gay love is as old and tenacious as heterosexual love. And love and sexual desire have a tendency to make a mockery of rules. Human sexuality is powerful, confusing, dangerous, many times beautiful, most often messy. Laws are good, but laws are limited.
I am willing to question tradition, even my own cherished tradition and refuse to embrace any part of tradition that flies in the face of what Jesus ultimately lived and died for: unselfish concern for the other; honesty, integrity, equality, and fidelity; and sacrificial love.
Is marriage ordained by God? On those days when the marriage is going well, I like to think that God brought me and Martin together. But on those days when it’s a hot mess and we’re both looking for the exit sign, well, we will both probably say that we should have ceded to the many signs (and friends) that said a marriage between the two of us was doomed. In other words, marriage is ordained by God when it’s a good marriage. But when it’s a hell hole you have every reason and right to exit when it’s wrong for everyone involved. Here’s what those of us who support same sex unions have got to get across to our Christian friends who think of same-sex unions only in sexual terms, and that is that same-sex unions are not simply about sex and power, but love and commitment. Why are we so quick to to tell LGBTQ individuals seeking the rights and recognition of their unions that marriage is ordained by God when many of us don’t honor our own marriage vows or turn a blind eye to the indiscretions of our friends?
Those of us who are products of the 60s and 70s never thought we’d live long enough to see the day when “liberal” would be a bad word. Many of the rights and privileges women and minorities enjoy today are the results of the tenacious agitation of liberal-minded people over the centuries. But now “liberal” has been replaced by “progressive.” So, I guess I’m a progressive Christian if progressive means I am willing to question tradition, even my own cherished tradition and refuse to embrace any part of tradition that flies in the face of what Jesus ultimately lived and died for: unselfish concern for the other; honesty, integrity, equality, and fidelity; and sacrificial love.
What I’m sure of is that I’m no libertarian nor am I a sex positive feminist. I don’t believe “anything goes.” Civilized societies have a duty to protect its citizens from the violent impulses of other citizens. Even if the laws prove imperfect and don’t put an end to the acts they criminalize. Victimized sex can not be tolerated. Rape is unacceptable. Pedophilia is indefensible. (Even though the Bible often soft-pedals rape and is downright silent about pedophilia, something Christians never talk about.)
Speaking as a former Pentecostal who remains Pentecostal in her heart, I say this in sum to my fellow conservative Christians: the train has already left the station. The POTUS does not owe all of us in the black church an explanation for changing his mind on gay marriages. The president is a politician and a Christian. And the politician knows that the momentum is on the side of legalizing same-sex marriage. Even if it doesn’t happen in this latest round of state votes. Same sex marriages will be legalized in my life time (and I’m a cancer survivor so you know I’m on slippery ground here). Social change has always preceded legal and religious change: women’s suffrage, reproductive rights, interracial marriage, and black civil rights movement.
Black Christians will have to find another sign to point to as proof that despite the fact that there’s a black man in the White House, the world is still coming to an end.
Dr. Renita J. Weems is a bible scholar and an ordained elder in the African Methodist Church. Formerly a member of the faculty of Vanderbilt Univeristy and former Visiting Professor at Spelman College, her scholarly insights into modern faith, biblical texts and understanding of the role of spirituality in everyday life make a much sought after author and speaker. She earned her undergraduate degree from Wellesley College, and her Master and Ph.D. degrees from Princeton Theological Seminary. She is an eloquent contributor to Beliefnet.com and her own blog Somethingwithin.com.
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Diverse opinions in the African American religious community
I commend President Obama for doing the right thing in expressing his support for marriage equality. As a president who has championed the cause of justice and equality for all Americans, his statement sends the right message at the right time. “For far too long, many have assumed that all black people are hopelessly homophobic and that black churches are united in their opposition to marriage equality. The truth is that neither the black community nor the black church is monolithic. Like others, we are diverse human beings who hold a rich diversity of ideas, opinions and points of view.”
As an African-American faith leader who pastors a black church, and who co-chaired DC Clergy United for Marriage Equality, I am heartened that this historic affirmation of same-sex marriage emanated from our nation’s first black president. For far too long, many have assumed that all black people are hopelessly homophobic and that black churches are united in their opposition to marriage equality. The truth is that neither the black community nor the black church is monolithic. Like others, we are diverse human beings who hold a rich diversity of ideas, opinions and points of view.
While some ponder the political impact of his pronouncement, I applaud him for exhibiting the courage and integrity to clarify his position, despite his current campaign for a second term in office.
President Obama’s “constantly evolving feelings,” that have culminated in his current position on this subject, reflect a gradual process of discernment that is paradigmatic of what other African Americans are also experiencing. Because we are all products of a culture that is saturated with anti-gay rhetoric, bigotry, and discrimination, it is not unusual for any of us — whether gay or straight — to struggle with the prospect of disentangling ourselves from the hatred and intolerance that have been instilled within us.
When to that already toxic infusion we add historical layers of biblical fundamentalism, the perpetuation of sexual stereotypes, the emasculation of black men, the devaluation of black women, and the continuing quest of black people for acceptance, civility, and respectability within a racist society, it is absurd to think that African Americans would not struggle to embrace same-sex marriage. For instance, although my own liberation from homophobia occurred long before I entered the pastoral ministry, it did not occur overnight. As with President Obama, my conversion experience was also a gradual, evolving process in which I eventually became convinced and convicted that injustice, discrimination and oppression of anyone, no matter whom, is simply wrong.
Now that Obama has made his stance on marriage equality clear, we in the African-American community — regardless of our personal opinions — must allow others the necessary time and space to evolve in their own understanding of, and response to, this issue. According to the Pew Research Center, statistics reveal that an evolution is taking place. In 2008, for example, only 26 percent of African Americans favored gay marriage whereas 63 percent opposed it. In 2012, however, the number supporting gay marriage has increased to 39 percent whereas the number against it has decreased to 49 percent.
“If we are to live with each other, and in accordance with a God of love, justice, freedom and equality, then we, like our president, must continue to evolve.”
Hence, while opposition to gay marriage continues to run deep among African Americans, and especially among those who belong to a church or some other community of faith, a change is clearly taking place. This evolving reality is one of the reasons that the 2009 fight for marriage equality in the District of Columbia was so successful. Not only was this effort supported by the city’s black mayor, but also by seven out of nine black members of the D.C. City Council. As I spoke to ministers throughout the city, I also observed that several of my black clergy colleagues were seriously and genuinely struggling with this issue.
As we move toward the 2012 presidential election, we can fully expect some to use President Obama’s support of gay marriage as a wedge issue to divide the African-American community and split the black vote. But this is nothing new. We have seen it all before. Ever since our ancestors were brought to this country as slaves, we have witnessed how the “divide-and-conquer” strategy has been used to diffuse and neutralize the collective strength and power of black people.
Because the issue of marriage equality has moral implications, and because black churches and black religion have traditionally been central phenomena within the African-American experience, one of the ways in which this strategy will be employed is by suggesting that one cannot be both pro-gay and pro-God at the same time. In other words, the argument will be advanced that if one is a person of faith, then that person cannot possibly support gay marriage (and, by inference, cannot possibly support anyone who does) because to do so would be an affront to God.
Personally, I do not believe this strategy will work this time. We have too many other issues that require serious attention. Also, despite our diversity, we must not allow others to define our differences. Same gender loving persons are members of our families, our neighborhoods, our work places, and our communities of faith. They are an essential part of the fabric of what it means to be human. If we are to live with each other, and in accordance with a God of love, justice, freedom and equality, then we, like our president, must continue to evolve. Only then will we gain a deeper understanding of God and of what God requires of us in a diverse and rapidly changing world.
The Reverend Dennis W. Wiley, Ph.D., is pastor of the Covenant Baptist United Church of Christ in Washington, D.C. He is a contributor to the Fighting Injustice to Reach Equality, or FIRE, initiative at the Center for American Progress, which works to eliminate the social, health, and economic disparities faced by gay and transgender people of color. He also serves on the Human Rights Campaign Religion Council. This article originally appeared in the Washington Post.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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http://www.manyvoices.org/blog/resource/diverse-opinions-in-the-african-american-religious-community/
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Diverse opinions in the African American religious community
I commend President Obama for doing the right thing in expressing his support for marriage equality. As a president who has championed the cause of justice and equality for all Americans, his statement sends the right message at the right time. “For far too long, many have assumed that all black people are hopelessly homophobic and that black churches are united in their opposition to marriage equality. The truth is that neither the black community nor the black church is monolithic. Like others, we are diverse human beings who hold a rich diversity of ideas, opinions and points of view.”
As an African-American faith leader who pastors a black church, and who co-chaired DC Clergy United for Marriage Equality, I am heartened that this historic affirmation of same-sex marriage emanated from our nation’s first black president. For far too long, many have assumed that all black people are hopelessly homophobic and that black churches are united in their opposition to marriage equality. The truth is that neither the black community nor the black church is monolithic. Like others, we are diverse human beings who hold a rich diversity of ideas, opinions and points of view.
While some ponder the political impact of his pronouncement, I applaud him for exhibiting the courage and integrity to clarify his position, despite his current campaign for a second term in office.
President Obama’s “constantly evolving feelings,” that have culminated in his current position on this subject, reflect a gradual process of discernment that is paradigmatic of what other African Americans are also experiencing. Because we are all products of a culture that is saturated with anti-gay rhetoric, bigotry, and discrimination, it is not unusual for any of us — whether gay or straight — to struggle with the prospect of disentangling ourselves from the hatred and intolerance that have been instilled within us.
When to that already toxic infusion we add historical layers of biblical fundamentalism, the perpetuation of sexual stereotypes, the emasculation of black men, the devaluation of black women, and the continuing quest of black people for acceptance, civility, and respectability within a racist society, it is absurd to think that African Americans would not struggle to embrace same-sex marriage. For instance, although my own liberation from homophobia occurred long before I entered the pastoral ministry, it did not occur overnight. As with President Obama, my conversion experience was also a gradual, evolving process in which I eventually became convinced and convicted that injustice, discrimination and oppression of anyone, no matter whom, is simply wrong.
Now that Obama has made his stance on marriage equality clear, we in the African-American community — regardless of our personal opinions — must allow others the necessary time and space to evolve in their own understanding of, and response to, this issue. According to the Pew Research Center, statistics reveal that an evolution is taking place. In 2008, for example, only 26 percent of African Americans favored gay marriage whereas 63 percent opposed it. In 2012, however, the number supporting gay marriage has increased to 39 percent whereas the number against it has decreased to 49 percent.
“If we are to live with each other, and in accordance with a God of love, justice, freedom and equality, then we, like our president, must continue to evolve.”
Hence, while opposition to gay marriage continues to run deep among African Americans, and especially among those who belong to a church or some other community of faith, a change is clearly taking place. This evolving reality is one of the reasons that the 2009 fight for marriage equality in the District of Columbia was so successful. Not only was this effort supported by the city’s black mayor, but also by seven out of nine black members of the D.C. City Council. As I spoke to ministers throughout the city, I also observed that several of my black clergy colleagues were seriously and genuinely struggling with this issue.
As we move toward the 2012 presidential election, we can fully expect some to use President Obama’s support of gay marriage as a wedge issue to divide the African-American community and split the black vote. But this is nothing new. We have seen it all before. Ever since our ancestors were brought to this country as slaves, we have witnessed how the “divide-and-conquer” strategy has been used to diffuse and neutralize the collective strength and power of black people.
Because the issue of marriage equality has moral implications, and because black churches and black religion have traditionally been central phenomena within the African-American experience, one of the ways in which this strategy will be employed is by suggesting that one cannot be both pro-gay and pro-God at the same time. In other words, the argument will be advanced that if one is a person of faith, then that person cannot possibly support gay marriage (and, by inference, cannot possibly support anyone who does) because to do so would be an affront to God.
Personally, I do not believe this strategy will work this time. We have too many other issues that require serious attention. Also, despite our diversity, we must not allow others to define our differences. Same gender loving persons are members of our families, our neighborhoods, our work places, and our communities of faith. They are an essential part of the fabric of what it means to be human. If we are to live with each other, and in accordance with a God of love, justice, freedom and equality, then we, like our president, must continue to evolve. Only then will we gain a deeper understanding of God and of what God requires of us in a diverse and rapidly changing world.
The Reverend Dennis W. Wiley, Ph.D., is pastor of the Covenant Baptist United Church of Christ in Washington, D.C. He is a contributor to the Fighting Injustice to Reach Equality, or FIRE, initiative at the Center for American Progress, which works to eliminate the social, health, and economic disparities faced by gay and transgender people of color. He also serves on the Human Rights Campaign Religion Council. This article originally appeared in the Washington Post.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/diverse-opinions-in-the-african-american-religious-community/
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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Hearing the voices of God’s same-gender loving children
“…the crowd gathered and was bewildered, because each one heard them speaking in the native tongues of each.” Acts 2:6
What are the many things we say about hearing? Some say we hear what we want to hear. Some say that we have so adjusted our hearing that we can only hear those like ourselves. The song asks the question, “How many ears must a man have, before he can hear people cry?”How strange it is that some who are the modern day “Sons and daughters” of slaves have the audacity to use the Bible “like a stick” against same-gender loving persons.
One of the major miracles of Pentecost was in the hearing … Persons “heard” others in ways that they had not heard them before. God implanted within them a new kind of hearing aid that blotted out the noise of linguistic arrogance, which made them hear voices they had not listened to in the past.
So it must be as we “hear” the voices of our same-gender loving brothers and sisters as they want to have the right to publicly commit themselves to the one whom they love. How strange it is that those who declare, “God is love”. Who say with such fervor that the love of God is revealed in Jesus Christ, yet would invalidate some whose love for each other is as God-like as the love of any of us.
In that wonderful stage drama called “The Slave Narratives”, one of the characters says of the slave masters; “They used the Bible like a stick against us”. They were speaking of the constant use by slave masters of the biblical passage, “Slaves be obedient to your masters” Those words of Scripture were used in an effort to force the slaves to be submissive to the acts of dehumanization that accompanied slavery. Praise God, my slave ancestors did not submit!
How strange it is that some who are the modern day “Son and daughters” of slaves have the audacity to use the Blible “like a stick” against same-gender loving persons. They claim to be “standing on the Word”. During slavery there were those also who claimed to be “standing on the Word” as they owned slaves. Do my colleagues understand that their modern day desecration of sacred writ to deny and supress the humanity and rights of gay men and women, is much like those who did the same to black folk.
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Hearing the voices of God’s same-gender loving children
“…the crowd gathered and was bewildered, because each one heard them speaking in the native tongues of each.” Acts 2:6
What are the many things we say about hearing? Some say we hear what we want to hear. Some say that we have so adjusted our hearing that we can only hear those like ourselves. The song asks the question, “How many ears must a man have, before he can hear people cry?”How strange it is that some who are the modern day “Sons and daughters” of slaves have the audacity to use the Bible “like a stick” against same-gender loving persons.
One of the major miracles of Pentecost was in the hearing … Persons “heard” others in ways that they had not heard them before. God implanted within them a new kind of hearing aid that blotted out the noise of linguistic arrogance, which made them hear voices they had not listened to in the past.
So it must be as we “hear” the voices of our same-gender loving brothers and sisters as they want to have the right to publicly commit themselves to the one whom they love. How strange it is that those who declare, “God is love”. Who say with such fervor that the love of God is revealed in Jesus Christ, yet would invalidate some whose love for each other is as God-like as the love of any of us.
In that wonderful stage drama called “The Slave Narratives”, one of the characters says of the slave masters; “They used the Bible like a stick against us”. They were speaking of the constant use by slave masters of the biblical passage, “Slaves be obedient to your masters” Those words of Scripture were used in an effort to force the slaves to be submissive to the acts of dehumanization that accompanied slavery. Praise God, my slave ancestors did not submit!
How strange it is that some who are the modern day “Son and daughters” of slaves have the audacity to use the Blible “like a stick” against same-gender loving persons. They claim to be “standing on the Word”. During slavery there were those also who claimed to be “standing on the Word” as they owned slaves. Do my colleagues understand that their modern day desecration of sacred writ to deny and supress the humanity and rights of gay men and women, is much like those who did the same to black folk.
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
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Questions? Comments? Participate in the conversation!
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/hearing-the-voices-of-gods-same-gender-loving-children/
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Black Churches Increasingly Nuanced Approaches
Posted by Josef Sorett on May 1, 2012 at 8:11 am
Black churches and black people continue to be portrayed as especially anti-gay, but we should remember that these organizations’ and individuals’ perspectives are not static.Black Christians are portrayed as an anti-gay bloc, but their views are not static.
First, in the realm of activism, there is the stubborn idea that race and sexuality are competing or mutually exclusive. And it is certainly true that lobbyists against gay marriage (mostly white and from the right) have tried to reinforce a vision of gay rights and civil (presumably black) rights as inherently at odds with one another.
But many black Christians are now having more nuanced conversations about the significance of sexual identity and expression in determining the measure of full citizenship. Some black churches are seeing shared commitments with lesbian, gay, bisexual and transgender activists, even as these churches affirm that the African American struggles of the 1960s were unique.Some black churches are seeing shared commitments with lesbian, gay, bisexual, and transgender activists, even as these churches affirm that the African Amercian struggles of the 1960s were unique.
Given these conversations, a number of black Christians openly support the full and equal protection of all citizens, including gays and lesbians. It is not such a leap for churches who emphasize their commitment to social justice to join activists who focus on specific legal “privileges” like hospital visitation rights, inheritance, and nondiscrimination in employment and housing.
Second, in the realm of theology, we see an evolving understanding of the relationship between religious beliefs and politics. That problematic old distinction of race vs. sexuality obviously falls short of the notion that same-gender-loving persons might be created in the image of God, just as their heterosexual brothers and sisters are.
There are black churches that believe in a Gospel that affirms everyone unconditionally and unequivocally. But even among those Christians whose theology embraces gays, lesbians, bisexuals and transgender people, there is an array of postures on issues like same-sex marriage. For example some clergy now affirm marriage equality even while vociferously defending a Bible-informed view of homosexuality as sin. Other religious leaders publicly insist that special efforts must be made to protect the most vulnerable in our society through measures like anti-bullying campaigns and hate-crime legislation. The basic logic here is that churches, as they work out their theologies — say, a definition of “sin” adequate for the 21st century — should not have the final say in matters of citizenship and equal rights.
The growing momentum of marriage equality suggests that gender and sexuality norms are changing dramatically and opening space for new conversations. Perhaps these developments will force American society, including its churches, to mature in deliberations concerning sexual difference.
By Josef Sorett, assistant professor of religion and African-American studies at Columbia University, New York, NY. Originally appeared in Room for Debate The New York Times. Reprinted with permission.
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Black Churches Increasingly Nuanced Approaches
Posted by Josef Sorett on May 1, 2012 at 8:11 am
Black churches and black people continue to be portrayed as especially anti-gay, but we should remember that these organizations’ and individuals’ perspectives are not static.Black Christians are portrayed as an anti-gay bloc, but their views are not static.
First, in the realm of activism, there is the stubborn idea that race and sexuality are competing or mutually exclusive. And it is certainly true that lobbyists against gay marriage (mostly white and from the right) have tried to reinforce a vision of gay rights and civil (presumably black) rights as inherently at odds with one another.
But many black Christians are now having more nuanced conversations about the significance of sexual identity and expression in determining the measure of full citizenship. Some black churches are seeing shared commitments with lesbian, gay, bisexual and transgender activists, even as these churches affirm that the African American struggles of the 1960s were unique.Some black churches are seeing shared commitments with lesbian, gay, bisexual, and transgender activists, even as these churches affirm that the African Amercian struggles of the 1960s were unique.
Given these conversations, a number of black Christians openly support the full and equal protection of all citizens, including gays and lesbians. It is not such a leap for churches who emphasize their commitment to social justice to join activists who focus on specific legal “privileges” like hospital visitation rights, inheritance, and nondiscrimination in employment and housing.
Second, in the realm of theology, we see an evolving understanding of the relationship between religious beliefs and politics. That problematic old distinction of race vs. sexuality obviously falls short of the notion that same-gender-loving persons might be created in the image of God, just as their heterosexual brothers and sisters are.
There are black churches that believe in a Gospel that affirms everyone unconditionally and unequivocally. But even among those Christians whose theology embraces gays, lesbians, bisexuals and transgender people, there is an array of postures on issues like same-sex marriage. For example some clergy now affirm marriage equality even while vociferously defending a Bible-informed view of homosexuality as sin. Other religious leaders publicly insist that special efforts must be made to protect the most vulnerable in our society through measures like anti-bullying campaigns and hate-crime legislation. The basic logic here is that churches, as they work out their theologies — say, a definition of “sin” adequate for the 21st century — should not have the final say in matters of citizenship and equal rights.
The growing momentum of marriage equality suggests that gender and sexuality norms are changing dramatically and opening space for new conversations. Perhaps these developments will force American society, including its churches, to mature in deliberations concerning sexual difference.
By Josef Sorett, assistant professor of religion and African-American studies at Columbia University, New York, NY. Originally appeared in Room for Debate The New York Times. Reprinted with permission.
This entry was posted in Uncategorized. Bookmark the permalink.
← We Must Stop Ignoring Black Gay and Bisexual Men!
Reparative therapy: Not the path to welcome →
Comments are closed.
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When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
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De`Ja`Vu` All Over Again
To my friends in Methodists in New Directions and all others who are distressed by the revelation that the National Organization for Marriage has a deliberate “game plan” to enlist blacks in their efforts to prevent marriage equality:The contradiction of any group that seeks to drive a wedge in the “family” of a group of people who share a common racial history and heritage is beyond belief.
I remember comparable efforts during the height of the Civil Rights Movement. Then, there were those who sought to enlist blacks to support efforts to prevent racial integration. And when I read of the desire of NOM “to drive a wedge between gays and blacks – two key Democratic constituencies.” (New York Times, 3/27/12), I thought of what it would mean if they were successful in doing so. We who are black were being urged by NOM to separate ourselves from Bayard Rustin, Barbara Jordan, James Baldwin, Wanda Sykes, Rev. Yvette Flunder, Don Lemon, Sheryl Swoopes, Countee Cullen, Johnny Mathis, and many, many other black lesbians and gay men, living and dead. The contradiction of any group that seeks to drive a wedge in the “family” of a group of people who share a common racial history and heritage is beyond belief.
But, the narrow and demeaning perspective that many of those in the anti-marriage equality movement have of same-gender loving persons causes me not to be surprised that for them, black LGBTQ persons are rendered invisible. One of the disturbing realties in these moments when gay rights are moving forward is that organizations like NOM, and sadly some gay rights organizations, at times give the impression that there are no black gay persons or gay communities. This is compounded when some black persons within the church and beyond the church appear to be so anti-marriage equality and often anti-gay that they forget that they are limiting the rights of the black persons in their/our families, churches and communities who are gay.
The resistance to marriage equality for same-sex couples has given me moments when I have remembered the wisdom of that sage Yogi Berra who said, “It’s déjà vu all over again.” The National Organization for Marriage is not unlike those persons and groups who in another time were anti-interracial marriage. These persons and groups used Scripture, culture, history and the “protection of traditional marriage” as rationales for their opposition, particularly, to the marriage of a black person to a white person. NOM, you are a living illustration of the cliché, “THE MORE THINGS CHANGE, THE MORE THEY REMAIN THE SAME.” Shame on you!
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress. This post was originally published on Methodists in New Directions.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
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De`Ja`Vu` All Over Again
To my friends in Methodists in New Directions and all others who are distressed by the revelation that the National Organization for Marriage has a deliberate “game plan” to enlist blacks in their efforts to prevent marriage equality:The contradiction of any group that seeks to drive a wedge in the “family” of a group of people who share a common racial history and heritage is beyond belief.
I remember comparable efforts during the height of the Civil Rights Movement. Then, there were those who sought to enlist blacks to support efforts to prevent racial integration. And when I read of the desire of NOM “to drive a wedge between gays and blacks – two key Democratic constituencies.” (New York Times, 3/27/12), I thought of what it would mean if they were successful in doing so. We who are black were being urged by NOM to separate ourselves from Bayard Rustin, Barbara Jordan, James Baldwin, Wanda Sykes, Rev. Yvette Flunder, Don Lemon, Sheryl Swoopes, Countee Cullen, Johnny Mathis, and many, many other black lesbians and gay men, living and dead. The contradiction of any group that seeks to drive a wedge in the “family” of a group of people who share a common racial history and heritage is beyond belief.
But, the narrow and demeaning perspective that many of those in the anti-marriage equality movement have of same-gender loving persons causes me not to be surprised that for them, black LGBTQ persons are rendered invisible. One of the disturbing realties in these moments when gay rights are moving forward is that organizations like NOM, and sadly some gay rights organizations, at times give the impression that there are no black gay persons or gay communities. This is compounded when some black persons within the church and beyond the church appear to be so anti-marriage equality and often anti-gay that they forget that they are limiting the rights of the black persons in their/our families, churches and communities who are gay.
The resistance to marriage equality for same-sex couples has given me moments when I have remembered the wisdom of that sage Yogi Berra who said, “It’s déjà vu all over again.” The National Organization for Marriage is not unlike those persons and groups who in another time were anti-interracial marriage. These persons and groups used Scripture, culture, history and the “protection of traditional marriage” as rationales for their opposition, particularly, to the marriage of a black person to a white person. NOM, you are a living illustration of the cliché, “THE MORE THINGS CHANGE, THE MORE THEY REMAIN THE SAME.” Shame on you!
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress. This post was originally published on Methodists in New Directions.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
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http://www.manyvoices.org/blog/resource/dejavu-all-over-again/
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Three Ways that “Love the Sinner, Hate the Sin” Falls Short
In my experience, people want to be nice. Our desire is to treat people fairly, not rustle feathers or cause each other to feel uncomfortable. We avoid saying upsetting things to one another. Often we contort our minds to find a way to express in a nice way what we feel or think about uncomfortable or unfamiliar things.
We are subject to catch phrases and clichés. We have all absorbed prevailing myths, stereotypes, mischaracterizations and popular phrases.
I cannot count the times I have heard people that I know and love say, “Well, we just have to love the sinner and hate the sin.” I understand that the person is attempting to find a place of common ground, a way to agree to disagree, a means to hold fast to one’s biblical viewpoint while not being mean.
Here are three ways that “love the sinner, hate the sin” falls short of such good intentions.
It is founded upon an “us” versus “them” position. A decision to love the “other,” “outsider,” distant person from a lofty perception of oneself is a self-serving statement, more in the vein of ”how wonderful of me to love the unlovable.”
It arises out of judgment of another and thus is not loving. The judgment is of another’s personhood, not their actions. Each of us has a sexual orientation and gender identity; it’s who we are, whether we’re gay, lesbian, bisexual, transgender or straight. Calling someone a sinner based on who they are presumes that one has the power to decide who’s in and who’s out, whose very being can be labeled unacceptable.
I believe that the one who is labeled outsider and judged to be unacceptable gets to say whether they are experiencing love. Hearing this cliché affords no feeling of embrace, affirmation, acceptance and support. It is not love. For gay and transgender people, placating offers of crumbs of kindness are insufficient.
It lets us off too easily. Deeply and truly loving will require us to:
•let go of the fear of difference we may feel,
•embrace those we do not know well or may not fully understand,
•avoid all attempts to change who another is, and
•celebrate the gift of each person in their diversity and uniqueness.
What could we say instead? Perhaps in the moment this cliché comes to mind, we should remember Jesus and the great compassion that he demonstrated repeatedly in the gospels—how he embraced a woman not of his culture, had dinner with those judged as “shady” characters, touched those understood to be untouchable, listened to children, and opened wide his arms to countless others with listening ears.
Recalling Jesus may empower us to say, “I love you as you are.” What a powerful expression of the unconditional love God has shown to us—and it is oh so very nice.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/three-ways-the-love-the-sinner-hate-the-sin-falls-short/
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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Three Ways that “Love the Sinner, Hate the Sin” Falls Short
In my experience, people want to be nice. Our desire is to treat people fairly, not rustle feathers or cause each other to feel uncomfortable. We avoid saying upsetting things to one another. Often we contort our minds to find a way to express in a nice way what we feel or think about uncomfortable or unfamiliar things.
We are subject to catch phrases and clichés. We have all absorbed prevailing myths, stereotypes, mischaracterizations and popular phrases.
I cannot count the times I have heard people that I know and love say, “Well, we just have to love the sinner and hate the sin.” I understand that the person is attempting to find a place of common ground, a way to agree to disagree, a means to hold fast to one’s biblical viewpoint while not being mean.
Here are three ways that “love the sinner, hate the sin” falls short of such good intentions.
It is founded upon an “us” versus “them” position. A decision to love the “other,” “outsider,” distant person from a lofty perception of oneself is a self-serving statement, more in the vein of ”how wonderful of me to love the unlovable.”
It arises out of judgment of another and thus is not loving. The judgment is of another’s personhood, not their actions. Each of us has a sexual orientation and gender identity; it’s who we are, whether we’re gay, lesbian, bisexual, transgender or straight. Calling someone a sinner based on who they are presumes that one has the power to decide who’s in and who’s out, whose very being can be labeled unacceptable.
I believe that the one who is labeled outsider and judged to be unacceptable gets to say whether they are experiencing love. Hearing this cliché affords no feeling of embrace, affirmation, acceptance and support. It is not love. For gay and transgender people, placating offers of crumbs of kindness are insufficient.
It lets us off too easily. Deeply and truly loving will require us to:
•let go of the fear of difference we may feel,
•embrace those we do not know well or may not fully understand,
•avoid all attempts to change who another is, and
•celebrate the gift of each person in their diversity and uniqueness.
What could we say instead? Perhaps in the moment this cliché comes to mind, we should remember Jesus and the great compassion that he demonstrated repeatedly in the gospels—how he embraced a woman not of his culture, had dinner with those judged as “shady” characters, touched those understood to be untouchable, listened to children, and opened wide his arms to countless others with listening ears.
Recalling Jesus may empower us to say, “I love you as you are.” What a powerful expression of the unconditional love God has shown to us—and it is oh so very nice.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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Contact us
Encourage learning
Share resources on sexuality & gender
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/three-ways-the-love-the-sinner-hate-the-sin-falls-short/
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Black church: Gays are us
From the pen of Reverend Dr. Dennis W. Wiley, prior to the King Memorial Dedication
As the nation prepares to celebrate the dedication of the new Martin Luther King Jr. Memorial in Washington, D.C., this weekend, I am reminded that while much has changed since the March on Washington 48 years ago, much remains the same. What has changed includes the entry of sexism, heterosexism, and other forms of oppression into the social justice spotlight. What remains the same is the insidious persistence of racism.
Connecting the dots of oppression must be a mutual process shared by all.
This dual reality is one of the reasons many African Americans are uncomfortable with the comparison between gay rights and civil rights. Notwithstanding the euphoric talk of “postracialism” that accompanied the historic election of Barack Obama as the first black president of the United States of America, some black people are concerned that the fight against other forms of oppression is often waged at the expense of the unfinished battle against racism.
They would contend that if LGBT equality is not a “white” issue, then we must also remember that racism is not a “black” issue. Therefore, connecting the dots of oppression must be a mutual process shared by all, regardless of the particularity of one’s individual or group experience. While this is a sound argument, it is often hidden behind the following weaker, less convincing arguments.
The civil rights argument sets up a sharp dichotomy between civil rights and gay rights and, therefore, the latter is not seen as a black issue. This possessive perspective, as indicated in my previous column, reflects a profound resentment by some African Americans for what they see as the LGBT community’s attempt to co-opt the spirit, the methodology, and even the language of a movement that, since the 1950s and ‘60s, has been almost exclusively identified with the black struggle for racial justice, freedom, and equality in America.
Since black Americans do not own the concept of civil rights, however, it would seem to me that those of us who have been the victims of oppression and discrimination would be the last ones to facilitate the oppression and discrimination of others. As civil rights advocate Julian Bond once stated, “people of color ought to be flattered that our movement has provided so much inspiration for others.”
The historical argument perpetuates the widespread myth that homosexuality did not exist in traditional African societies and that Europeans introduced it to, or imposed it on, black people through such means as the African slave trade, the institution of American slavery, European colonialism, and the mass incarceration of black men, especially in the United States.
According to contemporary scholarship, however, one could argue that, instead of introducing homosexuality to Africa, Euro-Americans have been more instrumental in introducing homophobia and heterosexism. The results of this introduction can be seen in the recent influence of American conservative evangelicals on African Christianity. This unholy alliance has spawned increased intolerance of homosexuality on the African continent, exemplified by the so-called “Kill the Gays” bill introduced in the Ugandan parliament and the recent murder of Ugandan antigay activist David Koto.
The diversion argument contends that the focus on LGBT equality diverts the attention of black people from more pressing issues. For example, in his testimony opposing the marriage equality bill before the District of Columbia City Council, a prominent African American witness argued that the issue once diverted the attention of the American people from the Iraq War and, at the moment, was diverting the attention of D.C. residents from issues such as health care, housing, and unemployment.
Unfortunately, some black leaders who profess to be LGBT rights advocates often seem all too willing to push issues like marriage equality to the back burner so that presumably more critical issues may receive the bulk of the attention. This disconnection of oppressions overlooks the ways in which they are integrally related.
The religious argument suggests that because black people are arguably the most religious people in America, there is no way that homosexuality or gay rights could possibly be a black issue. After all, according to this reasoning, most African Americans adhere to a theologically conservative form of Protestant Christianity in which the Bible, as the central authoritative text, “clearly condemns homosexuality as a sin.”
Black people are religiously and spiritually diverse.
One of the problems with this argument is that black people, like other people, are religiously and spiritually diverse. And while the overwhelming majority are Christians, all black Christians do not interpret the Bible in the same way. Furthermore, how does one define “religious”? Does it simply mean going to church and professing certain religious beliefs, or does it mean actually practicingthose beliefs? With the exposure of so much hypocrisy—sexual and otherwise—from the pulpit to the pew, it is increasingly difficult for black people to contend that LGBT equality is not our issue because we are so “religious.”
The family argument declares that gay equality, with particular reference to marriage for gay couples, cannot possibly be a black issue because it threatens to destroy the black family. This logic is based on a dubious comparison between the breakup of black families during slavery and the claim that marriage equality will lead to the breakup of black families. Defining marriage as exclusively between a man and a woman, this so-called biblically based position views nontraditional family configurations as a threat to two primary functions of a normative nuclear family: reproduction and socialization.
This argument ignores the fact that many heterosexual married couples are either unable or unwilling to reproduce and, further, that homosexuality usually has nothing to do with the contemporary disintegration of black families. It also overlooks the fact that, contrary to destroying the black family, many loving, gay couples are actually saving it through adoption, foster parenthood, mentoring, and other creative means. Consequently, untold numbers of neglected and forgotten children are being rescued and socialized through the love and care of strong, close-knit families headed by gay couples.
Closely related to the family argument is the manhood argument. This argument contends that because the black man was not allowed to be a “man,” both during and following the trauma of slavery, gay rights is not a black issue. The need for the black man to restore his masculinity requires his absolute domination, devaluation, and suppression of femininity. Hence, the black man must, at all costs, resume his rightful role as the head of his household and as the chauvinistic stakeholder and decision maker in his family, community, nation, and world.
This macho, domineering, patriarchal understanding of manhood, supposedly based on biblical principles, has contributed to the dysfunctionality of the black family, the hypocrisy of the black church, and the deterioration of the black community. Domestic violence, sexual infidelity, child abuse, and stringent homophobia are just a few of the negative side effects of this narrow understanding of what it means to be a man.
Finally, some African Americans do not view LGBT equality as a black issue because of the denial argument. This argument, similar to the now-defunct “Don’t Ask, Don’t Tell” U.S. military policy, essentially denies—or at least ignores—that homosexuality exists within the African American community. This denial is based on black people’s continuing quest for respectability and acceptance by the larger society. We have always known that LGBT brothers and sisters exist within our families, communities, churches, schools, and places of employment, but have not been inclined to openly admit or even mention it.
I want my children to appreciate God’s rich gift of human diversity.One of the rules within the black community—sometimes spoken and sometimes unspoken—has been that if one of our members is gay, he or she should be advised, “Just don’t flaunt it.”In other words, “Hide your true identity, keep it under wraps, and, by all means, do not exercise the forbidden freedom to openly express your unique personhood.”
This message has created a culture of lies and deception that, in my opinion, should now come to an end. Not only is this unhealthy for our LGBT brothers and sisters but it is also unhealthy for all of us, including our children. I have always wanted my children to grow up in a world in which they would understand and appreciate God’s rich gift of human diversity. Our challenge is not simply to tolerate those who are different but to celebrate them.
With New York recently joining a growing number of states and the District of Columbia in legalizing marriage for gay couples, it is incumbent upon black people to understand that we can no longer take an “either/or” approach to the different forms of oppression that impact our families, communities, nation, and world. Instead, we should adopt a “both/and” approach as we acknowledge the reality that all forms of oppression are interconnected and that none of us is free until all of us are free. LGBT equality is not a “white” issue but an issue that affects each and every one of us. Or, to put it another way, “Gays are us.”
Reprinted with permission from the Center for American Progress
The Reverend Dennis W. Wiley, Ph.D., is pastor of the Covenant Baptist United Church of Christ in Washington, D.C. He is a contributor to the Fighting Injustice to Reach Equality, or FIRE, initiative at the Center for American Progress, which explores the impact of public policy on gay and transgender people of color. This is part of a series of columns in which he will discuss progressivism within the black church.
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http://www.manyvoices.org/blog/resource/black-church-gays-are-us/
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Black church: Gays are us
From the pen of Reverend Dr. Dennis W. Wiley, prior to the King Memorial Dedication
As the nation prepares to celebrate the dedication of the new Martin Luther King Jr. Memorial in Washington, D.C., this weekend, I am reminded that while much has changed since the March on Washington 48 years ago, much remains the same. What has changed includes the entry of sexism, heterosexism, and other forms of oppression into the social justice spotlight. What remains the same is the insidious persistence of racism.
Connecting the dots of oppression must be a mutual process shared by all.
This dual reality is one of the reasons many African Americans are uncomfortable with the comparison between gay rights and civil rights. Notwithstanding the euphoric talk of “postracialism” that accompanied the historic election of Barack Obama as the first black president of the United States of America, some black people are concerned that the fight against other forms of oppression is often waged at the expense of the unfinished battle against racism.
They would contend that if LGBT equality is not a “white” issue, then we must also remember that racism is not a “black” issue. Therefore, connecting the dots of oppression must be a mutual process shared by all, regardless of the particularity of one’s individual or group experience. While this is a sound argument, it is often hidden behind the following weaker, less convincing arguments.
The civil rights argument sets up a sharp dichotomy between civil rights and gay rights and, therefore, the latter is not seen as a black issue. This possessive perspective, as indicated in my previous column, reflects a profound resentment by some African Americans for what they see as the LGBT community’s attempt to co-opt the spirit, the methodology, and even the language of a movement that, since the 1950s and ‘60s, has been almost exclusively identified with the black struggle for racial justice, freedom, and equality in America.
Since black Americans do not own the concept of civil rights, however, it would seem to me that those of us who have been the victims of oppression and discrimination would be the last ones to facilitate the oppression and discrimination of others. As civil rights advocate Julian Bond once stated, “people of color ought to be flattered that our movement has provided so much inspiration for others.”
The historical argument perpetuates the widespread myth that homosexuality did not exist in traditional African societies and that Europeans introduced it to, or imposed it on, black people through such means as the African slave trade, the institution of American slavery, European colonialism, and the mass incarceration of black men, especially in the United States.
According to contemporary scholarship, however, one could argue that, instead of introducing homosexuality to Africa, Euro-Americans have been more instrumental in introducing homophobia and heterosexism. The results of this introduction can be seen in the recent influence of American conservative evangelicals on African Christianity. This unholy alliance has spawned increased intolerance of homosexuality on the African continent, exemplified by the so-called “Kill the Gays” bill introduced in the Ugandan parliament and the recent murder of Ugandan antigay activist David Koto.
The diversion argument contends that the focus on LGBT equality diverts the attention of black people from more pressing issues. For example, in his testimony opposing the marriage equality bill before the District of Columbia City Council, a prominent African American witness argued that the issue once diverted the attention of the American people from the Iraq War and, at the moment, was diverting the attention of D.C. residents from issues such as health care, housing, and unemployment.
Unfortunately, some black leaders who profess to be LGBT rights advocates often seem all too willing to push issues like marriage equality to the back burner so that presumably more critical issues may receive the bulk of the attention. This disconnection of oppressions overlooks the ways in which they are integrally related.
The religious argument suggests that because black people are arguably the most religious people in America, there is no way that homosexuality or gay rights could possibly be a black issue. After all, according to this reasoning, most African Americans adhere to a theologically conservative form of Protestant Christianity in which the Bible, as the central authoritative text, “clearly condemns homosexuality as a sin.”
Black people are religiously and spiritually diverse.
One of the problems with this argument is that black people, like other people, are religiously and spiritually diverse. And while the overwhelming majority are Christians, all black Christians do not interpret the Bible in the same way. Furthermore, how does one define “religious”? Does it simply mean going to church and professing certain religious beliefs, or does it mean actually practicingthose beliefs? With the exposure of so much hypocrisy—sexual and otherwise—from the pulpit to the pew, it is increasingly difficult for black people to contend that LGBT equality is not our issue because we are so “religious.”
The family argument declares that gay equality, with particular reference to marriage for gay couples, cannot possibly be a black issue because it threatens to destroy the black family. This logic is based on a dubious comparison between the breakup of black families during slavery and the claim that marriage equality will lead to the breakup of black families. Defining marriage as exclusively between a man and a woman, this so-called biblically based position views nontraditional family configurations as a threat to two primary functions of a normative nuclear family: reproduction and socialization.
This argument ignores the fact that many heterosexual married couples are either unable or unwilling to reproduce and, further, that homosexuality usually has nothing to do with the contemporary disintegration of black families. It also overlooks the fact that, contrary to destroying the black family, many loving, gay couples are actually saving it through adoption, foster parenthood, mentoring, and other creative means. Consequently, untold numbers of neglected and forgotten children are being rescued and socialized through the love and care of strong, close-knit families headed by gay couples.
Closely related to the family argument is the manhood argument. This argument contends that because the black man was not allowed to be a “man,” both during and following the trauma of slavery, gay rights is not a black issue. The need for the black man to restore his masculinity requires his absolute domination, devaluation, and suppression of femininity. Hence, the black man must, at all costs, resume his rightful role as the head of his household and as the chauvinistic stakeholder and decision maker in his family, community, nation, and world.
This macho, domineering, patriarchal understanding of manhood, supposedly based on biblical principles, has contributed to the dysfunctionality of the black family, the hypocrisy of the black church, and the deterioration of the black community. Domestic violence, sexual infidelity, child abuse, and stringent homophobia are just a few of the negative side effects of this narrow understanding of what it means to be a man.
Finally, some African Americans do not view LGBT equality as a black issue because of the denial argument. This argument, similar to the now-defunct “Don’t Ask, Don’t Tell” U.S. military policy, essentially denies—or at least ignores—that homosexuality exists within the African American community. This denial is based on black people’s continuing quest for respectability and acceptance by the larger society. We have always known that LGBT brothers and sisters exist within our families, communities, churches, schools, and places of employment, but have not been inclined to openly admit or even mention it.
I want my children to appreciate God’s rich gift of human diversity.One of the rules within the black community—sometimes spoken and sometimes unspoken—has been that if one of our members is gay, he or she should be advised, “Just don’t flaunt it.”In other words, “Hide your true identity, keep it under wraps, and, by all means, do not exercise the forbidden freedom to openly express your unique personhood.”
This message has created a culture of lies and deception that, in my opinion, should now come to an end. Not only is this unhealthy for our LGBT brothers and sisters but it is also unhealthy for all of us, including our children. I have always wanted my children to grow up in a world in which they would understand and appreciate God’s rich gift of human diversity. Our challenge is not simply to tolerate those who are different but to celebrate them.
With New York recently joining a growing number of states and the District of Columbia in legalizing marriage for gay couples, it is incumbent upon black people to understand that we can no longer take an “either/or” approach to the different forms of oppression that impact our families, communities, nation, and world. Instead, we should adopt a “both/and” approach as we acknowledge the reality that all forms of oppression are interconnected and that none of us is free until all of us are free. LGBT equality is not a “white” issue but an issue that affects each and every one of us. Or, to put it another way, “Gays are us.”
Reprinted with permission from the Center for American Progress
The Reverend Dennis W. Wiley, Ph.D., is pastor of the Covenant Baptist United Church of Christ in Washington, D.C. He is a contributor to the Fighting Injustice to Reach Equality, or FIRE, initiative at the Center for American Progress, which explores the impact of public policy on gay and transgender people of color. This is part of a series of columns in which he will discuss progressivism within the black church.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/black-church-gays-are-us/
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Sweet Tea: “We haven’t forgiven ourselves for being gay.”
On a recent Saturday night I went to see playwright E. Patrick Johnson in his one man performance, Sweet Tea: Black Gay Men of the South. One point he brilliantly made during a monologue has haunted my thoughts,
“We haven’t forgiven ourselves for being gay.”
Why is such a statement so thoroughly true? Why was it obvious and affirmed with head nods in the audience of mostly black gay men, lesbians, bisexual and transgender people? Having spoken with personal friends, members of the church and worked for full equality of gay and transgender people, I, too, know this to be true. Many black gay, lesbian, bisexual and transgender people find it difficult to forgive themselves.
How has this come to be? Some in the black community view the presence and expression of same-gender loving African American people as a threat to black identity and to the black family. Mommas, Daddies and siblings may experience the tinge of lost dreams and dashed hopes when a family member “comes out.” Pulpit messages raise the specter of soul damnation for those living life as an out gay, lesbian, bisexual or transgender black man or woman. Some suggest that life for gay and transgender people is “less than God’s best.” Commonly asked questions are: “Why am I this way?” “I wish it was different.” “What’s wrong with me?” “If I could…” And some have prayed many times then waited to change. It never happened.
E. Patrick Johnson wisely lifts up the fly in the ointment and have black gay and transgender people move past internalized guilt and homophobia. Internal self-acceptance, self-love and self-assurance provide the basis for genuinely experiencing welcome from the outside. There are more and more out and proud black gay, lesbian, bisexual and transgender people. I have been amazed at the Black Pride events held in North Carolina, Mississippi, Texas, and throughout the South. I have witnessed and officiated wedding/commitment ceremonies of black same-gender couples.
All of us – gay, lesbian, bisexual, transgender, and straight – have an opportunity to profoundly celebrate ourselves completely as ourselves.
We do not need to forgive ourselves as much as we need to appreciate who we really are. Our differences and distinctions do not diminish us. In fact, they are gifts. We are not assembly-line-model people, but each of us are designer-original human beings.
As we come to understand that we are God’s children and that God loves and accepts each of us, then we are able to live more and more authentically. There is nothing to be forgiven about who we are created to be. Our sexuality is God’s gift just as love, acceptance and grace.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/sweet-tea-we-havent-forgiven-ourselves-for-being-gay/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Get Involved
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Join our mailing list
Resources
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Sweet Tea: “We haven’t forgiven ourselves for being gay.”
On a recent Saturday night I went to see playwright E. Patrick Johnson in his one man performance, Sweet Tea: Black Gay Men of the South. One point he brilliantly made during a monologue has haunted my thoughts,
“We haven’t forgiven ourselves for being gay.”
Why is such a statement so thoroughly true? Why was it obvious and affirmed with head nods in the audience of mostly black gay men, lesbians, bisexual and transgender people? Having spoken with personal friends, members of the church and worked for full equality of gay and transgender people, I, too, know this to be true. Many black gay, lesbian, bisexual and transgender people find it difficult to forgive themselves.
How has this come to be? Some in the black community view the presence and expression of same-gender loving African American people as a threat to black identity and to the black family. Mommas, Daddies and siblings may experience the tinge of lost dreams and dashed hopes when a family member “comes out.” Pulpit messages raise the specter of soul damnation for those living life as an out gay, lesbian, bisexual or transgender black man or woman. Some suggest that life for gay and transgender people is “less than God’s best.” Commonly asked questions are: “Why am I this way?” “I wish it was different.” “What’s wrong with me?” “If I could…” And some have prayed many times then waited to change. It never happened.
E. Patrick Johnson wisely lifts up the fly in the ointment and have black gay and transgender people move past internalized guilt and homophobia. Internal self-acceptance, self-love and self-assurance provide the basis for genuinely experiencing welcome from the outside. There are more and more out and proud black gay, lesbian, bisexual and transgender people. I have been amazed at the Black Pride events held in North Carolina, Mississippi, Texas, and throughout the South. I have witnessed and officiated wedding/commitment ceremonies of black same-gender couples.
All of us – gay, lesbian, bisexual, transgender, and straight – have an opportunity to profoundly celebrate ourselves completely as ourselves.
We do not need to forgive ourselves as much as we need to appreciate who we really are. Our differences and distinctions do not diminish us. In fact, they are gifts. We are not assembly-line-model people, but each of us are designer-original human beings.
As we come to understand that we are God’s children and that God loves and accepts each of us, then we are able to live more and more authentically. There is nothing to be forgiven about who we are created to be. Our sexuality is God’s gift just as love, acceptance and grace.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/sweet-tea-we-havent-forgiven-ourselves-for-being-gay/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Enough love to speak
Posted by Rev. Cedric A. Harmon on December 7, 2011 at 10:43 am
Do you ever wonder, as I do, will the beloved community just show up one day? Are you waiting for people to simply “get it”? Do slow progress and endless votes annoy and unnerve you? Have you become impatient for us to simply treat one another with mutual respect? Many times my answers to these questions have been “Yes!”
Then, after I calm myself and re-establish equilibrium, I remember that it is through conversation and sharing ourselves that hearts are opened and possibilities are realized. Staying in the conversation is key.
“My prayer is that we will love each other enough to enter into dialogue – even when, and especially when, it feels uncomfortable.”
Daring to begin conversations that we think of as difficult exposes us to the risk of conflict and upset. However, the experience of upset accompanies circumstances and issues that really matter. When people care, are invested and have a stake in the outcome, they express conviction and passion.
I have grown to appreciate the process of hearing people out, listening to the discomfort, and honoring disagreements because deepened commitment is often the result. Unanimous agreement may seem desirable and an easy path to our aspirations. However, creating space for congregant and leader to be honest and even to share what may cause them to feel stuck – this is particularly true of sexuality and gender issues – is a tremendous blessing. In our How to begin and Educate my faith community sections of the Many Voices website, you will find guidance and tips on how to open up these conversations.
Justice work often requires us to take steps on our own and to dare to speak when it would be easier to keep silent. I sometimes forget my first steps when I felt uncertain, fearful, and reluctant to broach the subject of human sexuality in church. Our humility and remembering allows us to hear other’s concerns.
Love and acceptance are major themes in the gospel narratives about Jesus. Love of God, love of self and love of neighbor are named essential and a formula to surpass a world of “sin.” My prayer is that we will love each other enough to enter into dialogue – even when, and especially when, it feels uncomfortable.
This entry was posted in Uncategorized. Bookmark the permalink.
← When Love Gets Lost in the Scuffle
Reflecting on Dr. King’s Dream… →
One comment
W. Jeffrey C.
December 21, 2011
12:40 am
Cedric, thank you so much for this blog. When having justice conversations it is key that we learn to stay in the conversation lest we leave before the full message and meaning are given.
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Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
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Donate Now
About
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Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
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Other justice-seeking organizations
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2011/12/enough-love-to-speak/
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Enough love to speak
Posted by Rev. Cedric A. Harmon on December 7, 2011 at 10:43 am
Do you ever wonder, as I do, will the beloved community just show up one day? Are you waiting for people to simply “get it”? Do slow progress and endless votes annoy and unnerve you? Have you become impatient for us to simply treat one another with mutual respect? Many times my answers to these questions have been “Yes!”
Then, after I calm myself and re-establish equilibrium, I remember that it is through conversation and sharing ourselves that hearts are opened and possibilities are realized. Staying in the conversation is key.
“My prayer is that we will love each other enough to enter into dialogue – even when, and especially when, it feels uncomfortable.”
Daring to begin conversations that we think of as difficult exposes us to the risk of conflict and upset. However, the experience of upset accompanies circumstances and issues that really matter. When people care, are invested and have a stake in the outcome, they express conviction and passion.
I have grown to appreciate the process of hearing people out, listening to the discomfort, and honoring disagreements because deepened commitment is often the result. Unanimous agreement may seem desirable and an easy path to our aspirations. However, creating space for congregant and leader to be honest and even to share what may cause them to feel stuck – this is particularly true of sexuality and gender issues – is a tremendous blessing. In our How to begin and Educate my faith community sections of the Many Voices website, you will find guidance and tips on how to open up these conversations.
Justice work often requires us to take steps on our own and to dare to speak when it would be easier to keep silent. I sometimes forget my first steps when I felt uncertain, fearful, and reluctant to broach the subject of human sexuality in church. Our humility and remembering allows us to hear other’s concerns.
Love and acceptance are major themes in the gospel narratives about Jesus. Love of God, love of self and love of neighbor are named essential and a formula to surpass a world of “sin.” My prayer is that we will love each other enough to enter into dialogue – even when, and especially when, it feels uncomfortable.
This entry was posted in Uncategorized. Bookmark the permalink.
← When Love Gets Lost in the Scuffle
Reflecting on Dr. King’s Dream… →
One comment
W. Jeffrey C.
December 21, 2011
12:40 am
Cedric, thank you so much for this blog. When having justice conversations it is key that we learn to stay in the conversation lest we leave before the full message and meaning are given.
Recent Posts
When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
Reflecting on Black Sexualities, Black Religiosity, & Black Lives in Anti-Black Times
Having the conversation, even when you’re not sure how
Categories
Blog
Bullying/violence
Children
Church leaders
Church seasons
Community questions
Congregational life
Family
Gay/lesbian
Gender
Hospitality
Opening to change
Questions & answers
Sexual orientation
Share your story
Straight allies
Theology
Transgender
welcome
Youth and young adult
Archives
December 2014
November 2014
October 2014
June 2014
April 2014
March 2014
November 2013
September 2013
June 2013
April 2013
March 2013
February 2013
October 2012
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June 2012
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April 2012
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February 2012
January 2012
December 2011
November 2011
October 2011
September 2011
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May 2011
April 2011
March 2011
January 2011
November 2010
October 2010
September 2010
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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Reflecting on Dr. King’s Dream…
This weekend across the United States – churches, civil organizations and non-profits will provide various opportunities to celebrate and honor the Rev. Dr. Martin Luther King Jr. Dr. King is a spiritual hero of mine, and having been inducted into the (MLK) Board of Preachers at Morehouse College in 2009 remains a humbling honor and thrilling highlight of my life.
One of the ways I’ve traditionally celebrated MLK Day has been to attend the local MLK Celebration at one of the larger African American churches in town. They hold an annual festival, traditionally broadcasted on local public radio. It is an all day gospel extravaganza featuring amazing music, speeches and special presentations. I truly enjoy it.
However, I am not sure that I’ll attend this year. Due to a flurry of recent events I’ve begun to reflect even more deeply on Dr. King’s Dream and how we celebrate it today. I recently learned that the minister of the church that puts on this event has been reported to have included anti-gay messages in his sermons. The news came on the heels of my heavy involvement in posting comments on a series of blogs about the role of the Black Church regarding fight for Equal Rights in the LGBTQ community.
It all started when my friend Monique Ruffin posted an article on Huffington Post entitled “It’s Official, Gay is the New Black.” Needless to say the article caused quite a stir. I chose to become involved in several comment threads both on the blog site and on Facebook, and what became clear is that the black church community is divided on the issue of Gay Rights/Marriage Equality. This was not news to me – but rather a topic of sincere curiosity.
You see, I serve on the board for The Community of Welcoming Congregations and we have experienced a struggle to have any meaningful involvement or support from leaders in the black church community on this very important civil rights issue. I struggle to understand why.
Now, let me say up front that the generalization of “the black church community” is a difficult one to make. Across the nation I know African American clergy and church leaders who are on the side of LGBTQ Equality. I am fortunate enough to call Bishops Carlton D. Pearson and Yvette Flunder among those friends and allies. But by and large the majority of the “black church community” (by which, I mean traditionally evangelical, Baptist, Pentecostal, Holiness, and Non-denominational African American congregations) do not take a favorable, and in some cases takes an actively adversarial, position on Gay Rights.“The church should be the headlights rather than the tail lights on loving first, best and most, all people inclusively.”Bishop Carlton D. Pearson
Yet, the NAACP* and the late Coretta Scott King have taken a stand for LGBTQ Equality, deeming it the civil rights issue of our day. So why then are so many black churches (not all) either silent or adversarial to the cause?
This seems to be the case for (at least) 2 reasons:
1. Theology – “for the Bible tells me so”
Many black churches, just like many white churches – believe that scripture is clear on the subject of homosexuality and that it is a sin.
The arguments used here are the same used in all-white churches – or any church that fights (actively or passively) against Marriage Equality. Assuming we are able to agree to disagree on scriptural interpretation, the issue at hand is that of Civil Rights – not religious ones.
2. Cultural tradition “Don’t usurp The Civil Rights Movement!”
It seems that many are upset at the perceived effort by the gay community to usurp the original intent of the movement thereby diminishing the focus on equality issues that remain in the black community. Certainly there are still issues of inequity and discrimination which affect the African American community as a whole. But does the recognition of this fact warrant the apparent silence from the black church when it comes to the discrimination of our LGBTQ brothers and sisters? (Are they mutually exclusive issues?) It was Dr. King that taught us that silence in the face of oppression and discrimination is just as much a sin as the behavior of the opressor.
An argument could be made that “occasion and context informs intent.” Under this lens the Civil Rights movement rose from the extreme inequities and moral injustices facing African Americans and thus the intent of the movement was to right the wrongs of civil injustice. But Dr. King and those around him did more than seek to right the wrongs of the current conditions. Dr. King had a Dream. A dream that we would as a nation “rise up and live out the true meaning of our creed, that all men are created equal.” He called us to the high American moral standards of Equality and Justice for ALL. And while his message began with boycotts of buses and sit-ins at lunch counters (righting wrong conditions) – his intent clearly expanded over the years to include speaking out on issues of justice for immigrant farm workers, economic injustices and the moral efficacy of the vietnam war. Yes, Dr. King understood that context gives rise to message – but he also powerfully understood that what emerges from this is Principle. If a Principle is to have any validity at all – it must transcend the context from which it was uncovered, and be applicable in others.
There are those who would say, and have done so on the blog threads, that the plight of the LGBTQ community cannot come under the banner of the Civil Rights Movement because they do not have the history of 300 years of oppression, slavery and discrimination. There are those who would say, “it is not the same” because black folks can’t “blend-in” the way gay folks can.
But how much discrimination must a people endure to qualify? How much suffering does it take? Must the discrimination be visible for all to see? Isn’t hidden racism and discrimination just as insidious as the visible kind?
Dr. King called on us to transcend labels and understand that at our core we are all human beings, and for that fact alone are deserving of basic rights and equal treatment under the law. The black church community has traditionally been the champion of both the Civil Rights Movement and the “Keepers of the Dream” of Dr. King. Now, the LGBTQ community is calling the champions of equality and justice for all to come to their aide. But rather than pick up the phone and answer the call, many leaders of black church community seem to let the call go straight to voicemail – with an outgoing message that says “we’re sorry, we can’t take your call right now, our theology won’t let us.”
Dr. King taught us that the church, white or black, has a role in the social sector. That role is to stand up for the oppressed and discriminated and to call on our political leaders to remember the inherent dignity of all human beings when shaping public policy.
Dr. King’s Dream of Equality has always been a call to action, to rise to the occasion of our most honorable intentions toward one another, whether or not we are in agreement and whether or not we even like one another. The Dream of equal treatment under the law is not reserved for just one people.
Dr. King’s Dream is for everyone.
By Reverend David Alexander and reposted from revdavida.blogpost.com with permission.
About
Media
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Employment
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Encourage learning
Share resources on sexuality & gender
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/reflecting-on-dr-kings-dream/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
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Events
Get Involved
Tumblr
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Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Reflecting on Dr. King’s Dream…
This weekend across the United States – churches, civil organizations and non-profits will provide various opportunities to celebrate and honor the Rev. Dr. Martin Luther King Jr. Dr. King is a spiritual hero of mine, and having been inducted into the (MLK) Board of Preachers at Morehouse College in 2009 remains a humbling honor and thrilling highlight of my life.
One of the ways I’ve traditionally celebrated MLK Day has been to attend the local MLK Celebration at one of the larger African American churches in town. They hold an annual festival, traditionally broadcasted on local public radio. It is an all day gospel extravaganza featuring amazing music, speeches and special presentations. I truly enjoy it.
However, I am not sure that I’ll attend this year. Due to a flurry of recent events I’ve begun to reflect even more deeply on Dr. King’s Dream and how we celebrate it today. I recently learned that the minister of the church that puts on this event has been reported to have included anti-gay messages in his sermons. The news came on the heels of my heavy involvement in posting comments on a series of blogs about the role of the Black Church regarding fight for Equal Rights in the LGBTQ community.
It all started when my friend Monique Ruffin posted an article on Huffington Post entitled “It’s Official, Gay is the New Black.” Needless to say the article caused quite a stir. I chose to become involved in several comment threads both on the blog site and on Facebook, and what became clear is that the black church community is divided on the issue of Gay Rights/Marriage Equality. This was not news to me – but rather a topic of sincere curiosity.
You see, I serve on the board for The Community of Welcoming Congregations and we have experienced a struggle to have any meaningful involvement or support from leaders in the black church community on this very important civil rights issue. I struggle to understand why.
Now, let me say up front that the generalization of “the black church community” is a difficult one to make. Across the nation I know African American clergy and church leaders who are on the side of LGBTQ Equality. I am fortunate enough to call Bishops Carlton D. Pearson and Yvette Flunder among those friends and allies. But by and large the majority of the “black church community” (by which, I mean traditionally evangelical, Baptist, Pentecostal, Holiness, and Non-denominational African American congregations) do not take a favorable, and in some cases takes an actively adversarial, position on Gay Rights.“The church should be the headlights rather than the tail lights on loving first, best and most, all people inclusively.”Bishop Carlton D. Pearson
Yet, the NAACP* and the late Coretta Scott King have taken a stand for LGBTQ Equality, deeming it the civil rights issue of our day. So why then are so many black churches (not all) either silent or adversarial to the cause?
This seems to be the case for (at least) 2 reasons:
1. Theology – “for the Bible tells me so”
Many black churches, just like many white churches – believe that scripture is clear on the subject of homosexuality and that it is a sin.
The arguments used here are the same used in all-white churches – or any church that fights (actively or passively) against Marriage Equality. Assuming we are able to agree to disagree on scriptural interpretation, the issue at hand is that of Civil Rights – not religious ones.
2. Cultural tradition “Don’t usurp The Civil Rights Movement!”
It seems that many are upset at the perceived effort by the gay community to usurp the original intent of the movement thereby diminishing the focus on equality issues that remain in the black community. Certainly there are still issues of inequity and discrimination which affect the African American community as a whole. But does the recognition of this fact warrant the apparent silence from the black church when it comes to the discrimination of our LGBTQ brothers and sisters? (Are they mutually exclusive issues?) It was Dr. King that taught us that silence in the face of oppression and discrimination is just as much a sin as the behavior of the opressor.
An argument could be made that “occasion and context informs intent.” Under this lens the Civil Rights movement rose from the extreme inequities and moral injustices facing African Americans and thus the intent of the movement was to right the wrongs of civil injustice. But Dr. King and those around him did more than seek to right the wrongs of the current conditions. Dr. King had a Dream. A dream that we would as a nation “rise up and live out the true meaning of our creed, that all men are created equal.” He called us to the high American moral standards of Equality and Justice for ALL. And while his message began with boycotts of buses and sit-ins at lunch counters (righting wrong conditions) – his intent clearly expanded over the years to include speaking out on issues of justice for immigrant farm workers, economic injustices and the moral efficacy of the vietnam war. Yes, Dr. King understood that context gives rise to message – but he also powerfully understood that what emerges from this is Principle. If a Principle is to have any validity at all – it must transcend the context from which it was uncovered, and be applicable in others.
There are those who would say, and have done so on the blog threads, that the plight of the LGBTQ community cannot come under the banner of the Civil Rights Movement because they do not have the history of 300 years of oppression, slavery and discrimination. There are those who would say, “it is not the same” because black folks can’t “blend-in” the way gay folks can.
But how much discrimination must a people endure to qualify? How much suffering does it take? Must the discrimination be visible for all to see? Isn’t hidden racism and discrimination just as insidious as the visible kind?
Dr. King called on us to transcend labels and understand that at our core we are all human beings, and for that fact alone are deserving of basic rights and equal treatment under the law. The black church community has traditionally been the champion of both the Civil Rights Movement and the “Keepers of the Dream” of Dr. King. Now, the LGBTQ community is calling the champions of equality and justice for all to come to their aide. But rather than pick up the phone and answer the call, many leaders of black church community seem to let the call go straight to voicemail – with an outgoing message that says “we’re sorry, we can’t take your call right now, our theology won’t let us.”
Dr. King taught us that the church, white or black, has a role in the social sector. That role is to stand up for the oppressed and discriminated and to call on our political leaders to remember the inherent dignity of all human beings when shaping public policy.
Dr. King’s Dream of Equality has always been a call to action, to rise to the occasion of our most honorable intentions toward one another, whether or not we are in agreement and whether or not we even like one another. The Dream of equal treatment under the law is not reserved for just one people.
Dr. King’s Dream is for everyone.
By Reverend David Alexander and reposted from revdavida.blogpost.com with permission.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/reflecting-on-dr-kings-dream/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
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State of the Church: Where Are The Young People?
Posted by Blogger on January 25, 2012 at 2:14 pm
In a Sept. 28 article published by the Barna Group, “Six Reasons Young Christians Leave Church,” Barna, a nationally respected non-profit research organization dedicated to spiritual development, outlines six reasons why young people stay away from churches:
Churches seem overprotective:
While many churches try to convince members to reject or avoid “worldly” influences, today’s young people are more connected to culture, media and concerns of the world than ever.
Their experience of Christianity is shallow:
Young people respond in surveys that they find church “boring,” “not relevant to career or interests” and “God seems missing from my experience of church.”
Churches seem antagonistic to science:
In general, churches they perceive as opposed to science and reason turn off young people.
What churches teach about sexuality is all too often simplistic and judgmental:
Research suggests that self-identified Christian young people are as sexually active as non-Christians. They find that what many churches preach regarding this important aspect of life is based on fear and prejudice.
Young people reject the exclusive nature of Christianity:
Whether it is the homogeneity of a congregation’s ethnicity and social class or the doctrines of exclusive salvation offered by certain churches, today’s young person values tolerance, open-mindedness and acceptance more than ever.
Churches don’t encourage or allow doubts:
At a time in personal development when young people question everything, churches that “have all the answers” are often described as trivial and intolerant.
In the Barna survey, 36 percent of respondents suggested that they are not able to “ask my most pressing life questions in church.”
As a pastor in one of the many mainline Protestant denominations in rapid institutional decline, such conclusions get my attention. If young people are giving up on the church, the church has no future.
The reality of decline in religious affiliation in North America is a complicated issue that reflects a number of changes in the religious life of our society, which still expresses a 94 percent belief in God. According to the Pew Forum Religion Survey (www.pewforum.org), the fastest-growing segment of the American population identify themselves as “spiritual, not religious.”
To put it bluntly, more and more North Americans don’t find religious institutional life relevant to their spirituality. That’s across the board: liberal, conservative, progressive, evangelical and orthodox.
It’s not that North Americans aren’t spiritual, it’s that they don’t find church life necessary for their spirituality.Seminaries of all persuasions have recorded successive years of decline in their enrollments. One could conclude that it’s not that North Americans aren’t spiritual, it’s that they don’t find church life necessary for their spirituality.
The Barna conclusions about young people leaving the church sadly seem accurate to this preacher. As a simplistic example, every Sunday the most contested subject is the musical selection. Folks older than 50 get upset if we don’t sing the old traditional hymns, folks younger than 50 complain if we don’t sing the new contemporary songs enough.
To young people, being the church is more important than attending one. The Rev. Douglas Anderson, executive director of the Bishop Rueben Job Center for Leadership Development at Dakota Wesleyan University, once said, “When the mission of a church becomes the maintenance of its property … when the mission of a church becomes the preservation of its preferences … then the end of that church is in sight.”
If we over 50 insist that the next generations do church just as we did when we were young, we will continue to lose them. As United Methodist Bishop Robert Schnase said not too long ago, “Maybe those under 50 years old do not share our passion for the hymns of 18th century European males as we established church folk do!”
Those churches that will survive and thrive in this new day will worship in unexpected places, with unexpected people in new and unexpected forms. Young Americans are seeking spiritual integrity, compassion, real experience and a place that encourages their questions. Being the church will be more important than attending one.
Maybe that is what young people have been looking for all along.
By Rev. Dr. Mark S. Bollwinkel, Senior Pastor of Los Altos United Methodist Church, Los Altos, CA. Reposted with permission.
This entry was posted in Uncategorized. Bookmark the permalink.
← Reflecting on Dr. King’s Dream…
Class, Sexuality and Lessons Unlearned →
Comments are closed.
Recent Posts
When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
Reflecting on Black Sexualities, Black Religiosity, & Black Lives in Anti-Black Times
Having the conversation, even when you’re not sure how
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
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Other justice-seeking organizations
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2012/01/state-of-the-church-where-are-the-young-people/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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State of the Church: Where Are The Young People?
Posted by Blogger on January 25, 2012 at 2:14 pm
In a Sept. 28 article published by the Barna Group, “Six Reasons Young Christians Leave Church,” Barna, a nationally respected non-profit research organization dedicated to spiritual development, outlines six reasons why young people stay away from churches:
Churches seem overprotective:
While many churches try to convince members to reject or avoid “worldly” influences, today’s young people are more connected to culture, media and concerns of the world than ever.
Their experience of Christianity is shallow:
Young people respond in surveys that they find church “boring,” “not relevant to career or interests” and “God seems missing from my experience of church.”
Churches seem antagonistic to science:
In general, churches they perceive as opposed to science and reason turn off young people.
What churches teach about sexuality is all too often simplistic and judgmental:
Research suggests that self-identified Christian young people are as sexually active as non-Christians. They find that what many churches preach regarding this important aspect of life is based on fear and prejudice.
Young people reject the exclusive nature of Christianity:
Whether it is the homogeneity of a congregation’s ethnicity and social class or the doctrines of exclusive salvation offered by certain churches, today’s young person values tolerance, open-mindedness and acceptance more than ever.
Churches don’t encourage or allow doubts:
At a time in personal development when young people question everything, churches that “have all the answers” are often described as trivial and intolerant.
In the Barna survey, 36 percent of respondents suggested that they are not able to “ask my most pressing life questions in church.”
As a pastor in one of the many mainline Protestant denominations in rapid institutional decline, such conclusions get my attention. If young people are giving up on the church, the church has no future.
The reality of decline in religious affiliation in North America is a complicated issue that reflects a number of changes in the religious life of our society, which still expresses a 94 percent belief in God. According to the Pew Forum Religion Survey (www.pewforum.org), the fastest-growing segment of the American population identify themselves as “spiritual, not religious.”
To put it bluntly, more and more North Americans don’t find religious institutional life relevant to their spirituality. That’s across the board: liberal, conservative, progressive, evangelical and orthodox.
It’s not that North Americans aren’t spiritual, it’s that they don’t find church life necessary for their spirituality.Seminaries of all persuasions have recorded successive years of decline in their enrollments. One could conclude that it’s not that North Americans aren’t spiritual, it’s that they don’t find church life necessary for their spirituality.
The Barna conclusions about young people leaving the church sadly seem accurate to this preacher. As a simplistic example, every Sunday the most contested subject is the musical selection. Folks older than 50 get upset if we don’t sing the old traditional hymns, folks younger than 50 complain if we don’t sing the new contemporary songs enough.
To young people, being the church is more important than attending one. The Rev. Douglas Anderson, executive director of the Bishop Rueben Job Center for Leadership Development at Dakota Wesleyan University, once said, “When the mission of a church becomes the maintenance of its property … when the mission of a church becomes the preservation of its preferences … then the end of that church is in sight.”
If we over 50 insist that the next generations do church just as we did when we were young, we will continue to lose them. As United Methodist Bishop Robert Schnase said not too long ago, “Maybe those under 50 years old do not share our passion for the hymns of 18th century European males as we established church folk do!”
Those churches that will survive and thrive in this new day will worship in unexpected places, with unexpected people in new and unexpected forms. Young Americans are seeking spiritual integrity, compassion, real experience and a place that encourages their questions. Being the church will be more important than attending one.
Maybe that is what young people have been looking for all along.
By Rev. Dr. Mark S. Bollwinkel, Senior Pastor of Los Altos United Methodist Church, Los Altos, CA. Reposted with permission.
This entry was posted in Uncategorized. Bookmark the permalink.
← Reflecting on Dr. King’s Dream…
Class, Sexuality and Lessons Unlearned →
Comments are closed.
Recent Posts
When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
Reflecting on Black Sexualities, Black Religiosity, & Black Lives in Anti-Black Times
Having the conversation, even when you’re not sure how
Categories
Blog
Bullying/violence
Children
Church leaders
Church seasons
Community questions
Congregational life
Family
Gay/lesbian
Gender
Hospitality
Opening to change
Questions & answers
Sexual orientation
Share your story
Straight allies
Theology
Transgender
welcome
Youth and young adult
Archives
December 2014
November 2014
October 2014
June 2014
April 2014
March 2014
November 2013
September 2013
June 2013
April 2013
March 2013
February 2013
October 2012
September 2012
June 2012
May 2012
April 2012
March 2012
February 2012
January 2012
December 2011
November 2011
October 2011
September 2011
August 2011
July 2011
June 2011
May 2011
April 2011
March 2011
January 2011
November 2010
October 2010
September 2010
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/2012/01/state-of-the-church-where-are-the-young-people/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
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Class, Sexuality and Lessons Unlearned
Posted by Josef Sorett on February 3, 2012 at 12:46 pm
Two of the most pressing social issues that black churches must address are sexuality and the class divide. Black church leaders and gay rights campaigns have at least this much in common: they could learn from the 1960s.
As black churches seek to maintain a central role in the flourishing of African-American communities – as more than just a symbol – the issue of class is as crucial as it has ever been. The Occupy movement has helped to clarify that growing income disparity (“the 99 percent vs. the 1 percent”) is a problem for the whole country, and the world. Yet stark class divisions have been a challenge for black churches for well over a century, and the gulf has only grown. Since the civil rights era, a hyper-visible black elite has emerged at the same time that scholars were documenting the formation of an “underclass” that is disproportionately black and brown. In this regard, it is perhaps a sign of hope that a number of black churches have recently mobilized around these issues, drawing upon the Occupy theme with “Occupy the Dream” — an explicit appeal to the legacy of the Rev. Dr. Martin Luther King Jr After all, justice is justice — period.
While Occupy the Dream directs the activist energies of black churches squarely to issues of class, these same churches must also find more productive ways to engage recent debates regarding sexuality, and society’s growing understanding that sexual diversity is to be valued. While I am reluctant to uncritically link the drive for equality of gays and lesbians with the movement that King helped lead, the comparison is a fair one. After all, justice is justice — period.
The two movements are often pitted against each other in the news media, but they have at least this much in common: they could learn from the 1960s. It is now a common view that the opportunities made available by the civil rights movement were accessible only to African-Americans who already possessed a degree of class privilege. Just as black church leaders would do well to overcome their reluctance to address sexuality, gay-rights activists (including those working in religious contexts) ought to take seriously the degree to which both race and class converge to delimit their campaigns. If these two groups do not evolve, the offspring of the civil rights movement may find themselves on the wrong side of history, and the gay rights movement may win victories for the affluent (across lines of race and ethnicity) while unwittingly repeating a side of civil rights history it should not want to claim.
By Josef Sorett, assistant professor of religion and African-American studies at Columbia University, New York, NY. Reprinted from Room for Debate The New York Times.
This entry was posted in Uncategorized. Bookmark the permalink.
← State of the Church: Where Are The Young People?
It’s a Family Affair →
Comments are closed.
Recent Posts
When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
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Class, Sexuality and Lessons Unlearned
Posted by Josef Sorett on February 3, 2012 at 12:46 pm
Two of the most pressing social issues that black churches must address are sexuality and the class divide. Black church leaders and gay rights campaigns have at least this much in common: they could learn from the 1960s.
As black churches seek to maintain a central role in the flourishing of African-American communities – as more than just a symbol – the issue of class is as crucial as it has ever been. The Occupy movement has helped to clarify that growing income disparity (“the 99 percent vs. the 1 percent”) is a problem for the whole country, and the world. Yet stark class divisions have been a challenge for black churches for well over a century, and the gulf has only grown. Since the civil rights era, a hyper-visible black elite has emerged at the same time that scholars were documenting the formation of an “underclass” that is disproportionately black and brown. In this regard, it is perhaps a sign of hope that a number of black churches have recently mobilized around these issues, drawing upon the Occupy theme with “Occupy the Dream” — an explicit appeal to the legacy of the Rev. Dr. Martin Luther King Jr After all, justice is justice — period.
While Occupy the Dream directs the activist energies of black churches squarely to issues of class, these same churches must also find more productive ways to engage recent debates regarding sexuality, and society’s growing understanding that sexual diversity is to be valued. While I am reluctant to uncritically link the drive for equality of gays and lesbians with the movement that King helped lead, the comparison is a fair one. After all, justice is justice — period.
The two movements are often pitted against each other in the news media, but they have at least this much in common: they could learn from the 1960s. It is now a common view that the opportunities made available by the civil rights movement were accessible only to African-Americans who already possessed a degree of class privilege. Just as black church leaders would do well to overcome their reluctance to address sexuality, gay-rights activists (including those working in religious contexts) ought to take seriously the degree to which both race and class converge to delimit their campaigns. If these two groups do not evolve, the offspring of the civil rights movement may find themselves on the wrong side of history, and the gay rights movement may win victories for the affluent (across lines of race and ethnicity) while unwittingly repeating a side of civil rights history it should not want to claim.
By Josef Sorett, assistant professor of religion and African-American studies at Columbia University, New York, NY. Reprinted from Room for Debate The New York Times.
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When I spoke out, support poured out
Southern Clergy Voices Signal a Shift throughout the Black Community
Things I thought I would never say: An open letter to COGIC
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Just Don’t Do It, Until…:Preaching On Homosexuality
My own stance in preaching on homosexuality has taken shape in the midst of friendships. As a professor who teaches preaching, I have considered many times how to help me preach on homosexuality, and it begins with this instruction: just don’t do it. I often tell students and friends that we ought not to preach on homosexuality—for or against it—until we are willing to dig deeply into the history of our theologies and embedded presumptions on sexuality in general. We don’t know how to talk about sex between men and women (the only kind of sex many label “normal”)—how are we to speak about the lives, the experiences, the hopes and hurts of those whose realities are at best an enigma to us and at worst, an abomination to us. Much of what we think about sexuality, in general, needs to be broadened and deepened by exploring new scientific information, biblical viewpoints from a wider lens than our own small communities, and listening to the people about whom we speak.
Don’t preach about homosexuality until we are willing to teach our congregations to listen and to be compassionate in our listening. Or, as the Jewish Rabbi Irving Greenberg noted, “The Holocaust confronts us with unanswerable questions. But let us agree to one principle: no statement, theological or otherwise, should be made that would not be credible in the presence of the burning children.”1 In our church communities, SGL (same-gender loving) people are the “burning children” among us. Don’t preach on homosexuality until we’ve found compassion in our own hearts for young people jumping off bridges, hanging themselves in the woods, or taking vials and vials of pills to end the psychic, emotional, spiritual, and physical pain inflicted on them because they are SGL.
Just don’t preach a sermon on homosexuality until we are willing to prime our congregations with in-depth, critical Bible study that engages the implication of our theological responses as well as the texts themselves. One would expect that this critical study of the Bible on behalf of the marginalized and endangered would be a natural inclination among Black Christians. After all, as Womanist ethicist Kelly Brown Douglas asked, “How can a community that has suffered under an oppression covered with a sacred canopy inflict the same oppression upon others?”2 In other words, African Americans suffered under a reading of the Bible that condoned and made slavery a sacred right, a God-ordained reality. The Bible has much more to say about slavery—how to treat your slaves, how not to beat them to death, how not to work them to death, as well as the slaves’ responsibility to be “good servants.” One cannot escape the fact that neither the old nor the new Witness consistently expects the eradication of slavery. And yet, somehow, African Americans resisted this biblical witness and its interpretation by slave-owning, loving people. Slavery is much more pervasive and persuasive than the biblical witness on same-gender relationship.
In fact, there are texts that might hint as a neutral, if not positive, view on same-gender love relationships. For example, most preachers willingly ignore some texts that might suggest a little more than friendship. David’s relationship with Jonathan is a case in point. Jonathan loved David as he loved himself (1 Samuel 20:17; cf Ephesians 5:28). When Jonathan is killed in battle, David sings that Jonathan’s love was “wonderful” to him, more than that of any woman (2 Samuel 1:26). A queer commentary might see homoerotic expressions of love. But our biases and our fears won’t let us consider that the beloved David might have been sexually attracted and covenanted to his wives’ brother. Consider that Ruth’s declaration of love and fidelity for Naomi often is used to describe commitment between heterosexuals at marriage altars. We are able to bracket that this proclamation is made in a same-gender relationship. What if we took seriously that Ruth, the woman, said these words to Naomi, the woman, and understood them to mean the same thing we think they mean at the altar between a man and a woman (Ruth 1:16-18)?
We must admit that there is actually very little in the Bible about same-gender relationships. Much of what has been said, for example, about the encounter of angry people in the city of Gomorrah with the visiting angels is just wrong. Since many like to say, “The Bible interprets itself” (a statement I reject; people interpret biblical texts), let me at least indulge this sentiment. According to Ezekiel 16:49, the sin of Sodom and her daughters (surrounding cities) was that they were arrogant, overfed, and unconcerned; “they did not help the poor and needy.” There is no mention of sexual activity of any sort in the text. If one held to this intertextual interpretation principle espoused, then instead of focusing on sexuality when preaching on Genesis 19, preachers would focus on the fact that Lot threw a feast while he was willing to throw his daughters to the crowd to be feasted upon, for example. There is so much more to mine in that text than the knee-jerk turn to trite sermons against homosexuality.
I am not trying to take on the six or seven texts (that’s all) that speak in negative terms of same-gender sexual relationships. I am making the point that we often miss the point. And, we shouldn’t preach on homosexuality until we have also thoroughly studied those texts that do speak against it. A quick, topical reading of any text is wrong; such reading of texts that can harm SGL people is also wrong.
People can and often do spew venom in the face of people who are members of their congregations, of their families, and of their communities with no thought of the consequences such venom does to the souls of folk (including their own). Partly why such behavior is possible is because people are afraid of growing into a different theological space, afraid that if “that” isn’t true, what else might not be true? In addition, people are deeply afraid of the heretical “slippery slope,” i.e., the fear that they will “compromise” on godly principles as they shift ethical and theological positions.
But, please, don’t preach on homosexuality until we have actually spent time befriending same-gender loving or transgender people. Don’t preach on homosexuality until we’ve actually listened, really listened, to the damage that has been done in the name of God to people who are LGBTIQ (lesbian, gay, bi-sexual, transgender, intersexual, or queer). I will never forget being in a workshop in the early 1980s with Dr. James Forbes. In role-play, we answered the question, “Why do the church and my family reject me?” from the vantage point of a gay or lesbian person. The catch was that we each had to be the gay person asking. My theology did not shift in that moment, but my compassion did. I heard, from my own mouth, the anguish of the ostracized.
So now I advise that preachers just don’t preach a sermon on homosexuality until we are willing to admit that the default characterizations of people with same-gender attractions are often buffoonery stereotypes and caricatures. Words matter. So when the preacher says “those gays,” these two words become shorthand code for a conjured image of out-of-control sex fiends, preying on “real people,” and maybe even having sex with their dog. (Someone gave me these descriptions when I asked, “What do you imagine or see when I say ‘those gays’?” Preachers have an obligation to examine their own imaginations and presumptions. We must take care of our words. And until we’ve taken violent, pejorative rhetoric out of our everyday language about people who are not heterosexual, we should not preach about it.
Then I remembered that none of that information moved me in the beginning. So I decided to tell stories.
Alone and rejected
When I was a hospital chaplain, I received a call from a nurse at two in the morning. A young man was crying uncontrollably. It was early in the HIV/AIDS epidemic, at the time when hearing “you have AIDS” almost inevitably meant a death sentence. It was when universal precautions meant we did not touch a patient with our bare hands; we always had on latex gloves. I broke several rules in the name of love that day, including holding him in my arms without the universal precautions while he soaked my blouse with tears and snot. When he could finally speak, I learned that he was the disowned son of a Southern Baptist minister. His lover had left him, saying that he could not watch another person die from AIDS. And, he said, I was the first person to touch him skin-to-skin in four years. We cried together. He told me how much he had tried to change; how the church had convinced him that he was going to hell; how he didn’t understand how God could make him gay, and then punish him for being gay. He cried some more. He told me about the destructive behavior in which he had engaged since his father-pastor had convinced him that he was going to hell anyway. And he cried some more as he told me how much he loved Jesus and was so sad that Jesus didn’t love him. My encounter with him was a critical moment in my own shift.
Better dead than gay?
I thought about the time I was with a young friend when he received a call from a friend. That friend was sitting in the closet (literally and figuratively) threatening suicide because his father and mother had just found his messages to his lover. His father had screamed to him, “I would rather you be dead than gay.” He was contemplating obliging him. We convinced him to let us come to him, but by the time he was going to let us, his parents were “dragging” him to church to pray the devil out of him, he said. We met him at church. I drove into the parking lot of my home church and my heart broke. When we found him, I hugged him. I said nothing. I just offered him my arms.
I am converted by what I know about God, what I know about God’s people, and what I understand about biblical interpretations–I have decided that I cannot keep silent. After years of grappling with the texts, and living among my faithful friends, I now accept that homosexuality is not a choice people make, but a struggle in the human soul to live authentically as she or he is. I know—after years of studying the Bible and teaching the Hebrew text—that we misrepresent God on what is the nature of being human and being godly. People cannot change being gay any more than they can change being six feet two inches. Working as a counselor and preacher, I have seen too much damage of the bodies and souls of people who have worked “to be delivered from a ‘spirit’ of homosexuality.” I’ve rocked in my arms too many people who have been brutalized by a theology that insists that God hates them. I have walked with too many gay/lesbian/trans/bi-/queer Christians whose faith, deep spiritual life, authenticity, prayer life, and integrity runs rings around that of people who want them delivered from who they are. I am converted by what I know about God, by what I know about these God’s people, and by what I understand about our own biblical interpretations. I have decided, given the continued struggle of SGL/LGBTIQ Christians, that I cannot keep silent.
Make the commitment to stop preaching hatred. It’s a start.I end with this note: I do have some hope that the Black church writ large will come into its own heritage of standing with and on the side of the least among us, those on the margins. All of the private conversations I have had with people who are recognized conservative evangelicals who admire my stance and my love ethic, even though they don’t believe they can publicly stand with me, fuel this hope. As one friend said, “I don’t know what I think about homosexuality anymore, but I know that we’re going to hell for the way we treat people.” This friend at least made the commitment to stop preaching hatred. It’s a start.
Resources:
Yvette Flunder. Where the Edge Gathers: Building a Community of Radical Inclusion. Cleveland, OH: The Pilgrim Press, 2005.
Peter J. Gomes. The Good Book: Reading the Bible with Head and Heart. New York, NY: HarperCollins Publishers, Inc., 1996.
Horace L. Griffin. Their Own Receive Them Not: African American Lesbians & Gays in Black Churches. Cleveland, OH: The Pilgrim Press, 2006.
Notes
1. Irving Greenberg. “Judaism, Christianity, and Partnership after the Twentieth Century,” Christianity in Jewish Terms, Tivka Frymer-Kensky, ed., http://lamentations324.blogspot.com/2008/01/in-presence-of-burning-children-part.html, accessed 8 November 2010.
2. Kelly Brown Douglas. Sexuality and the Black Church: A Womanist Perspective. (3rd printing). Maryknoll, NY: Orbis Books, 2003, 91.
By Valerie Bridgeman, founding president and CEO of WomanPreach! Inc., a non-profit training organization that helps preaching women find their prophetic voice. She teaches Hebrew Bible/Homiletics and Worship at Lancaster Theological Seminary, Lancaster, PA. Reprinted with permission from the Dialogue Center of The African American Lectionary.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/just-dont-do-it-until-preaching-on-homosexuality/
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Just Don’t Do It, Until…:Preaching On Homosexuality
My own stance in preaching on homosexuality has taken shape in the midst of friendships. As a professor who teaches preaching, I have considered many times how to help me preach on homosexuality, and it begins with this instruction: just don’t do it. I often tell students and friends that we ought not to preach on homosexuality—for or against it—until we are willing to dig deeply into the history of our theologies and embedded presumptions on sexuality in general. We don’t know how to talk about sex between men and women (the only kind of sex many label “normal”)—how are we to speak about the lives, the experiences, the hopes and hurts of those whose realities are at best an enigma to us and at worst, an abomination to us. Much of what we think about sexuality, in general, needs to be broadened and deepened by exploring new scientific information, biblical viewpoints from a wider lens than our own small communities, and listening to the people about whom we speak.
Don’t preach about homosexuality until we are willing to teach our congregations to listen and to be compassionate in our listening. Or, as the Jewish Rabbi Irving Greenberg noted, “The Holocaust confronts us with unanswerable questions. But let us agree to one principle: no statement, theological or otherwise, should be made that would not be credible in the presence of the burning children.”1 In our church communities, SGL (same-gender loving) people are the “burning children” among us. Don’t preach on homosexuality until we’ve found compassion in our own hearts for young people jumping off bridges, hanging themselves in the woods, or taking vials and vials of pills to end the psychic, emotional, spiritual, and physical pain inflicted on them because they are SGL.
Just don’t preach a sermon on homosexuality until we are willing to prime our congregations with in-depth, critical Bible study that engages the implication of our theological responses as well as the texts themselves. One would expect that this critical study of the Bible on behalf of the marginalized and endangered would be a natural inclination among Black Christians. After all, as Womanist ethicist Kelly Brown Douglas asked, “How can a community that has suffered under an oppression covered with a sacred canopy inflict the same oppression upon others?”2 In other words, African Americans suffered under a reading of the Bible that condoned and made slavery a sacred right, a God-ordained reality. The Bible has much more to say about slavery—how to treat your slaves, how not to beat them to death, how not to work them to death, as well as the slaves’ responsibility to be “good servants.” One cannot escape the fact that neither the old nor the new Witness consistently expects the eradication of slavery. And yet, somehow, African Americans resisted this biblical witness and its interpretation by slave-owning, loving people. Slavery is much more pervasive and persuasive than the biblical witness on same-gender relationship.
In fact, there are texts that might hint as a neutral, if not positive, view on same-gender love relationships. For example, most preachers willingly ignore some texts that might suggest a little more than friendship. David’s relationship with Jonathan is a case in point. Jonathan loved David as he loved himself (1 Samuel 20:17; cf Ephesians 5:28). When Jonathan is killed in battle, David sings that Jonathan’s love was “wonderful” to him, more than that of any woman (2 Samuel 1:26). A queer commentary might see homoerotic expressions of love. But our biases and our fears won’t let us consider that the beloved David might have been sexually attracted and covenanted to his wives’ brother. Consider that Ruth’s declaration of love and fidelity for Naomi often is used to describe commitment between heterosexuals at marriage altars. We are able to bracket that this proclamation is made in a same-gender relationship. What if we took seriously that Ruth, the woman, said these words to Naomi, the woman, and understood them to mean the same thing we think they mean at the altar between a man and a woman (Ruth 1:16-18)?
We must admit that there is actually very little in the Bible about same-gender relationships. Much of what has been said, for example, about the encounter of angry people in the city of Gomorrah with the visiting angels is just wrong. Since many like to say, “The Bible interprets itself” (a statement I reject; people interpret biblical texts), let me at least indulge this sentiment. According to Ezekiel 16:49, the sin of Sodom and her daughters (surrounding cities) was that they were arrogant, overfed, and unconcerned; “they did not help the poor and needy.” There is no mention of sexual activity of any sort in the text. If one held to this intertextual interpretation principle espoused, then instead of focusing on sexuality when preaching on Genesis 19, preachers would focus on the fact that Lot threw a feast while he was willing to throw his daughters to the crowd to be feasted upon, for example. There is so much more to mine in that text than the knee-jerk turn to trite sermons against homosexuality.
I am not trying to take on the six or seven texts (that’s all) that speak in negative terms of same-gender sexual relationships. I am making the point that we often miss the point. And, we shouldn’t preach on homosexuality until we have also thoroughly studied those texts that do speak against it. A quick, topical reading of any text is wrong; such reading of texts that can harm SGL people is also wrong.
People can and often do spew venom in the face of people who are members of their congregations, of their families, and of their communities with no thought of the consequences such venom does to the souls of folk (including their own). Partly why such behavior is possible is because people are afraid of growing into a different theological space, afraid that if “that” isn’t true, what else might not be true? In addition, people are deeply afraid of the heretical “slippery slope,” i.e., the fear that they will “compromise” on godly principles as they shift ethical and theological positions.
But, please, don’t preach on homosexuality until we have actually spent time befriending same-gender loving or transgender people. Don’t preach on homosexuality until we’ve actually listened, really listened, to the damage that has been done in the name of God to people who are LGBTIQ (lesbian, gay, bi-sexual, transgender, intersexual, or queer). I will never forget being in a workshop in the early 1980s with Dr. James Forbes. In role-play, we answered the question, “Why do the church and my family reject me?” from the vantage point of a gay or lesbian person. The catch was that we each had to be the gay person asking. My theology did not shift in that moment, but my compassion did. I heard, from my own mouth, the anguish of the ostracized.
So now I advise that preachers just don’t preach a sermon on homosexuality until we are willing to admit that the default characterizations of people with same-gender attractions are often buffoonery stereotypes and caricatures. Words matter. So when the preacher says “those gays,” these two words become shorthand code for a conjured image of out-of-control sex fiends, preying on “real people,” and maybe even having sex with their dog. (Someone gave me these descriptions when I asked, “What do you imagine or see when I say ‘those gays’?” Preachers have an obligation to examine their own imaginations and presumptions. We must take care of our words. And until we’ve taken violent, pejorative rhetoric out of our everyday language about people who are not heterosexual, we should not preach about it.
Then I remembered that none of that information moved me in the beginning. So I decided to tell stories.
Alone and rejected
When I was a hospital chaplain, I received a call from a nurse at two in the morning. A young man was crying uncontrollably. It was early in the HIV/AIDS epidemic, at the time when hearing “you have AIDS” almost inevitably meant a death sentence. It was when universal precautions meant we did not touch a patient with our bare hands; we always had on latex gloves. I broke several rules in the name of love that day, including holding him in my arms without the universal precautions while he soaked my blouse with tears and snot. When he could finally speak, I learned that he was the disowned son of a Southern Baptist minister. His lover had left him, saying that he could not watch another person die from AIDS. And, he said, I was the first person to touch him skin-to-skin in four years. We cried together. He told me how much he had tried to change; how the church had convinced him that he was going to hell; how he didn’t understand how God could make him gay, and then punish him for being gay. He cried some more. He told me about the destructive behavior in which he had engaged since his father-pastor had convinced him that he was going to hell anyway. And he cried some more as he told me how much he loved Jesus and was so sad that Jesus didn’t love him. My encounter with him was a critical moment in my own shift.
Better dead than gay?
I thought about the time I was with a young friend when he received a call from a friend. That friend was sitting in the closet (literally and figuratively) threatening suicide because his father and mother had just found his messages to his lover. His father had screamed to him, “I would rather you be dead than gay.” He was contemplating obliging him. We convinced him to let us come to him, but by the time he was going to let us, his parents were “dragging” him to church to pray the devil out of him, he said. We met him at church. I drove into the parking lot of my home church and my heart broke. When we found him, I hugged him. I said nothing. I just offered him my arms.
I am converted by what I know about God, what I know about God’s people, and what I understand about biblical interpretations–I have decided that I cannot keep silent. After years of grappling with the texts, and living among my faithful friends, I now accept that homosexuality is not a choice people make, but a struggle in the human soul to live authentically as she or he is. I know—after years of studying the Bible and teaching the Hebrew text—that we misrepresent God on what is the nature of being human and being godly. People cannot change being gay any more than they can change being six feet two inches. Working as a counselor and preacher, I have seen too much damage of the bodies and souls of people who have worked “to be delivered from a ‘spirit’ of homosexuality.” I’ve rocked in my arms too many people who have been brutalized by a theology that insists that God hates them. I have walked with too many gay/lesbian/trans/bi-/queer Christians whose faith, deep spiritual life, authenticity, prayer life, and integrity runs rings around that of people who want them delivered from who they are. I am converted by what I know about God, by what I know about these God’s people, and by what I understand about our own biblical interpretations. I have decided, given the continued struggle of SGL/LGBTIQ Christians, that I cannot keep silent.
Make the commitment to stop preaching hatred. It’s a start.I end with this note: I do have some hope that the Black church writ large will come into its own heritage of standing with and on the side of the least among us, those on the margins. All of the private conversations I have had with people who are recognized conservative evangelicals who admire my stance and my love ethic, even though they don’t believe they can publicly stand with me, fuel this hope. As one friend said, “I don’t know what I think about homosexuality anymore, but I know that we’re going to hell for the way we treat people.” This friend at least made the commitment to stop preaching hatred. It’s a start.
Resources:
Yvette Flunder. Where the Edge Gathers: Building a Community of Radical Inclusion. Cleveland, OH: The Pilgrim Press, 2005.
Peter J. Gomes. The Good Book: Reading the Bible with Head and Heart. New York, NY: HarperCollins Publishers, Inc., 1996.
Horace L. Griffin. Their Own Receive Them Not: African American Lesbians & Gays in Black Churches. Cleveland, OH: The Pilgrim Press, 2006.
Notes
1. Irving Greenberg. “Judaism, Christianity, and Partnership after the Twentieth Century,” Christianity in Jewish Terms, Tivka Frymer-Kensky, ed., http://lamentations324.blogspot.com/2008/01/in-presence-of-burning-children-part.html, accessed 8 November 2010.
2. Kelly Brown Douglas. Sexuality and the Black Church: A Womanist Perspective. (3rd printing). Maryknoll, NY: Orbis Books, 2003, 91.
By Valerie Bridgeman, founding president and CEO of WomanPreach! Inc., a non-profit training organization that helps preaching women find their prophetic voice. She teaches Hebrew Bible/Homiletics and Worship at Lancaster Theological Seminary, Lancaster, PA. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
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Ways pastors can dialogue with churches about homosexuality
According to popular reports, sexuality is a taboo topic in African American churches. The black church has been described as simultaneously one of the most homophobic and homo-accepting institutions. In recent years there have been numerous media stories that have centered around the intersections of black churches and sexuality, in general, and homosexuality, in particular. On one hand, black churches have figured centrally as the foil in discussions of the push for social equality on the part of LGBT persons in American society, as well as within Christian churches (i.e. same-sex marriage, “don’t ask, don’t tell”). On the other hand, there have been sensational accounts of sex scandals (i.e. no need to name names) in which African American preachers have been the main protagonists. In the former, black churches are typically cast as hyper-homophobic even as they are part of the larger culture of American evangelicalism that, as a rule, continues to unofficially elevate homosexuality as an ultimate “sin.” As for the latter, whether alleged or confirmed, the coverage and appeal of these stories taps into centuries-old tropes of black sexuality—both gay and straight—as defined by deviance.
Black church-goers want constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes.There is, of course, much complexity obscured by these two trajectories. Still, given their prevalence, perhaps it is unsurprising that black churches would adopt a posture of silence on matters of sexuality. Caught between a rock (i.e. the scapegoat) and a hard place (i.e. the shame), who wouldn’t attempt to opt out of the public conversation? What W.E.B. Du Bois stated in a 1926 speech to the NAACP largely remains true, “We are ashamed of sex and we lower our eyes when people talk of it… Our worst side has been so shamelessly emphasized that we are denying we have or ever had a worst side.”
Yet even if silence and indifference (or opposition) appear to be the default position, African American congregations are anything but silent on such matters. Almost three years ago I had the opportunity to speak with more than one hundred African American Christians—clergy and lay people—from across the country. In small groups of about ten to fifteen, these conversations captured the diversity and dynamism (i.e. class, denomination, age, gender, physical location, etc.) that is black churches. Yet they all shared at least two common qualities: they lasted beyond the time allotted and they ended with requests for follow-up dialogues. If nothing else, black church-goers want for a constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes. Moreover, without fail, the preachers I spoke with insisted that church ought to be a space that such dialogues can take place.
Black religious leaders are recognizing the urgency of a more open, honest conversation about sexuality.Increasingly, black religious leaders are recognizing the urgency of a more open, honest, and helpful conversation about sexuality (including homosexuality) within their churches. Rev. Dr. Calvin Butts‟ Op-Ed in the Atlanta Journal Constitution in October 2010 in response to the Bishop Eddie Long affair immediately comes to mind. In his essay, Rev. Butts pointed to HIV/AIDS as a motivating rationale for his call. In doing so, he helpfully highlighted how a conversation about sexuality has implications beyond theological, congregational or cultural politics. We need not another reminder (or perhaps we do) that the fastest growing population of new HIV cases are black women, a group long considered the core constituency of black churches. However, one still has to wonder about a discourse that shifts so easily from scandal and shame to STDs. What Rev. Butts’ timely essay reveals, more broadly, is that the posture of black churches toward sexuality has largely been that of reaction.
Can Christians re-imagine a conversation about sexuality on positive terms? The question, then, is whether black churches want to perpetuate an inherited discussion—what Du Bois described as “second-hand soul clothes”—of sexuality defined by deviance and/or disease. Even if the AIDS pandemic (or a specific scandal) forces a discussion of sex, is it possible for churches to proactively push past this pathology lens? Even more, is it plausible that Christians, black and white, might re-imagine a conversation about sexuality on positive terms? What would it mean for black churches to take ownership over the terms on which this conversation takes place; or least the terms of their participation.
By no means am I attempting to conflate pillow-talk with gospel-preaching. But I’d wager (forgive me!) that most readers of the African American Lectionary would agree that black churches could stand to develop a language around sexuality that more helpfully addresses the experiences, expectations and actions of those who occupy its pulpits and pews. To this end, what follows are just a few preliminary thoughts—by way of several familiar challenges to the conversation—to consider as we seek to develop that deeper dialogue.
“But the Bible says…”
Many believe that there is no way to get around perceived biblical injunctions again homosexuality. Maybe we are unwilling to acknowledge the inescapable act of interpretation or to own the biases behind our selective privileging/ignoring of certain texts. Yet perhaps we can re-frame discussions of texts on sex and sexuality in the Bible as passages worthy of and strong enough for substantive questioning, rather than transparent and irrefutable proclamations. Haven’t we done this type of thing before for passages on slavery and gender? Conversations with laypersons reveal that this Socratic kind of “everyday” hermeneutic is already common.
“I’m not a sexuality-expert”
While the Bible is an area of presumed expertise for preachers, many pastors may not feel they have adequate training to teach or preach on sexuality, in general, or homosexuality, in particular. This may, in fact, be a fair assessment. If so, then why not consider inviting someone who is trained to do so? I know too many people who are well-qualified to teach on this topic, who maintain a deep respect and commitment to black churches, and who would love to help lead such a dialogue. You can also e-mail the Lectionary and they will provide you a list too.
“Sermons and sexuality don’t mix”
Perhaps the deep dialogue needed for difficult topics also requires the space offered in smaller groups.
Although there are a few pastors who feel qualified (or comfortable enough) to preach on sexuality, there are others who believe that sermons and sex talk should never mix—period. The pulpit, in many ways, is a place to start conversations; a space to break fallow ground. Perhaps, then, the deep dialogue needed for difficult topics also requires the space offered in smaller groups. My own research suggests that for each pastor who won’t ever preach on sexuality, there are plenty of Sunday school teachers who are already taking it on. Maybe discussions can begin in a Bible Study or a leader’s gathering. There is a forum that will work.
“Protect the right to sin?”
For many reasons—some more legitimate than others—many African Americans respond with hostility to recent efforts to link the struggle for LGBT civil rights to the Civil Rights movement of the 1950s and 60s. Even if black churches hold fast to a conviction that homosexuality is a sin, since when has sin disqualified one from equal rights and protection under the law? To the extent that the legal rights of citizens supersede sin, would it be a sin for black preachers, at least those who claim to stand in the prophetic tradition, to take a public position against hate speech against gays and lesbians? Never mind supporting same-sex marriage, and the range of legal protections it provides to many African Americans.
To be clear, creating a critical yet constructive conversation about sexuality and religion is not a challenge posed to black churches alone. This is a much bigger public predicament. Even in the university setting, many assume spirituality and sexuality to be mutually exclusive subjects. Such a goal, then, requires hard work for good reason; it is light lifting by no measure. Still, I take hope in things big and small. An op-ed from an influential pastor. Conversations with colleagues. Enthusiasm on the ground by local church-folk. An on-line dialogue sponsored by the African American Lectionary project. This is indeed a moment of possibility. Let the next stage of the conversation begin.
By Josef Sorett, Ph.D., is an assistant professor of Religion and African-American Studies at Columbia University. He is an interdisciplinary historian of religion in America, with a particular focus on black communities and cultures in the United States. His research and teaching interests include American religious history; African American religions; hip hop culture and the arts; gender and sexuality; and the role of religion in public life. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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Ways pastors can dialogue with churches about homosexuality
According to popular reports, sexuality is a taboo topic in African American churches. The black church has been described as simultaneously one of the most homophobic and homo-accepting institutions. In recent years there have been numerous media stories that have centered around the intersections of black churches and sexuality, in general, and homosexuality, in particular. On one hand, black churches have figured centrally as the foil in discussions of the push for social equality on the part of LGBT persons in American society, as well as within Christian churches (i.e. same-sex marriage, “don’t ask, don’t tell”). On the other hand, there have been sensational accounts of sex scandals (i.e. no need to name names) in which African American preachers have been the main protagonists. In the former, black churches are typically cast as hyper-homophobic even as they are part of the larger culture of American evangelicalism that, as a rule, continues to unofficially elevate homosexuality as an ultimate “sin.” As for the latter, whether alleged or confirmed, the coverage and appeal of these stories taps into centuries-old tropes of black sexuality—both gay and straight—as defined by deviance.
Black church-goers want constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes.There is, of course, much complexity obscured by these two trajectories. Still, given their prevalence, perhaps it is unsurprising that black churches would adopt a posture of silence on matters of sexuality. Caught between a rock (i.e. the scapegoat) and a hard place (i.e. the shame), who wouldn’t attempt to opt out of the public conversation? What W.E.B. Du Bois stated in a 1926 speech to the NAACP largely remains true, “We are ashamed of sex and we lower our eyes when people talk of it… Our worst side has been so shamelessly emphasized that we are denying we have or ever had a worst side.”
Yet even if silence and indifference (or opposition) appear to be the default position, African American congregations are anything but silent on such matters. Almost three years ago I had the opportunity to speak with more than one hundred African American Christians—clergy and lay people—from across the country. In small groups of about ten to fifteen, these conversations captured the diversity and dynamism (i.e. class, denomination, age, gender, physical location, etc.) that is black churches. Yet they all shared at least two common qualities: they lasted beyond the time allotted and they ended with requests for follow-up dialogues. If nothing else, black church-goers want for a constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes. Moreover, without fail, the preachers I spoke with insisted that church ought to be a space that such dialogues can take place.
Black religious leaders are recognizing the urgency of a more open, honest conversation about sexuality.Increasingly, black religious leaders are recognizing the urgency of a more open, honest, and helpful conversation about sexuality (including homosexuality) within their churches. Rev. Dr. Calvin Butts‟ Op-Ed in the Atlanta Journal Constitution in October 2010 in response to the Bishop Eddie Long affair immediately comes to mind. In his essay, Rev. Butts pointed to HIV/AIDS as a motivating rationale for his call. In doing so, he helpfully highlighted how a conversation about sexuality has implications beyond theological, congregational or cultural politics. We need not another reminder (or perhaps we do) that the fastest growing population of new HIV cases are black women, a group long considered the core constituency of black churches. However, one still has to wonder about a discourse that shifts so easily from scandal and shame to STDs. What Rev. Butts’ timely essay reveals, more broadly, is that the posture of black churches toward sexuality has largely been that of reaction.
Can Christians re-imagine a conversation about sexuality on positive terms? The question, then, is whether black churches want to perpetuate an inherited discussion—what Du Bois described as “second-hand soul clothes”—of sexuality defined by deviance and/or disease. Even if the AIDS pandemic (or a specific scandal) forces a discussion of sex, is it possible for churches to proactively push past this pathology lens? Even more, is it plausible that Christians, black and white, might re-imagine a conversation about sexuality on positive terms? What would it mean for black churches to take ownership over the terms on which this conversation takes place; or least the terms of their participation.
By no means am I attempting to conflate pillow-talk with gospel-preaching. But I’d wager (forgive me!) that most readers of the African American Lectionary would agree that black churches could stand to develop a language around sexuality that more helpfully addresses the experiences, expectations and actions of those who occupy its pulpits and pews. To this end, what follows are just a few preliminary thoughts—by way of several familiar challenges to the conversation—to consider as we seek to develop that deeper dialogue.
“But the Bible says…”
Many believe that there is no way to get around perceived biblical injunctions again homosexuality. Maybe we are unwilling to acknowledge the inescapable act of interpretation or to own the biases behind our selective privileging/ignoring of certain texts. Yet perhaps we can re-frame discussions of texts on sex and sexuality in the Bible as passages worthy of and strong enough for substantive questioning, rather than transparent and irrefutable proclamations. Haven’t we done this type of thing before for passages on slavery and gender? Conversations with laypersons reveal that this Socratic kind of “everyday” hermeneutic is already common.
“I’m not a sexuality-expert”
While the Bible is an area of presumed expertise for preachers, many pastors may not feel they have adequate training to teach or preach on sexuality, in general, or homosexuality, in particular. This may, in fact, be a fair assessment. If so, then why not consider inviting someone who is trained to do so? I know too many people who are well-qualified to teach on this topic, who maintain a deep respect and commitment to black churches, and who would love to help lead such a dialogue. You can also e-mail the Lectionary and they will provide you a list too.
“Sermons and sexuality don’t mix”
Perhaps the deep dialogue needed for difficult topics also requires the space offered in smaller groups.
Although there are a few pastors who feel qualified (or comfortable enough) to preach on sexuality, there are others who believe that sermons and sex talk should never mix—period. The pulpit, in many ways, is a place to start conversations; a space to break fallow ground. Perhaps, then, the deep dialogue needed for difficult topics also requires the space offered in smaller groups. My own research suggests that for each pastor who won’t ever preach on sexuality, there are plenty of Sunday school teachers who are already taking it on. Maybe discussions can begin in a Bible Study or a leader’s gathering. There is a forum that will work.
“Protect the right to sin?”
For many reasons—some more legitimate than others—many African Americans respond with hostility to recent efforts to link the struggle for LGBT civil rights to the Civil Rights movement of the 1950s and 60s. Even if black churches hold fast to a conviction that homosexuality is a sin, since when has sin disqualified one from equal rights and protection under the law? To the extent that the legal rights of citizens supersede sin, would it be a sin for black preachers, at least those who claim to stand in the prophetic tradition, to take a public position against hate speech against gays and lesbians? Never mind supporting same-sex marriage, and the range of legal protections it provides to many African Americans.
To be clear, creating a critical yet constructive conversation about sexuality and religion is not a challenge posed to black churches alone. This is a much bigger public predicament. Even in the university setting, many assume spirituality and sexuality to be mutually exclusive subjects. Such a goal, then, requires hard work for good reason; it is light lifting by no measure. Still, I take hope in things big and small. An op-ed from an influential pastor. Conversations with colleagues. Enthusiasm on the ground by local church-folk. An on-line dialogue sponsored by the African American Lectionary project. This is indeed a moment of possibility. Let the next stage of the conversation begin.
By Josef Sorett, Ph.D., is an assistant professor of Religion and African-American Studies at Columbia University. He is an interdisciplinary historian of religion in America, with a particular focus on black communities and cultures in the United States. His research and teaching interests include American religious history; African American religions; hip hop culture and the arts; gender and sexuality; and the role of religion in public life. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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http://www.manyvoices.org/blog/resource/ways-pastors-can-dialogue-with-churches-about-homosexuality/
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The D.L. Phenomenon in the Black Community
Critical moral reflection moves contemporary discussions of the D.L. phenomenon from the theatre of blame and victimization toward viewing it as a tragic and ironic effect of compulsory heteronormativity. The Down Low (D.L.) has become a major preoccupation of contemporary black sexual politics and is mostly associated these days with black males. However, this was not always so. The D.L. is sometimes referred to as creeping. Whatever you call it, it has been around for a very long time in songs such as: Bobby Blue Bland’s “(If Loving You is Wrong) I Don’t Want To Be Right,” Billy Paul’s “Me and Mrs. Jones”, Roberta Flack’s “Reverend Lee”, TLC’s “Creep,” Shaggy’s “It Wasn’t Me,” and countless others. There is something revealing about these types of songs. They articulate heterosexual privilege. They celebrate illicit sexual relations among committed straight people (dating, cohabitating, engaged, or married) with other straight people who are either committed or not. Older generations talked about such liaisons euphemistically as “affairs,” which were and are the stuff of gossip, innuendo, and whisperings throughout black neighborhoods and churches. However, no one thought of such affairs as unnatural or freaky. They enjoyed the privilege of compulsory heteronormativity.
Compulsory heteronormativity was a term deployed by Adrienne Rich (1994) to suggest that heterosexism does not quite unmask the ways that heterosexual norms are overdetermined by patriarchy. Even so-called radical white feminists were not free of white male determined sexual norms in regulating their acceptance, mobility, and successes within patriarchal society. For Rich, lesbianism is most compatible with the aims of radical feminist criticism. However, compulsory heteronormativity is also appropriate in discussions of the D.L. phenomenon in black sexual politics. Both black female and male control over their bodies and sexualities are regulated and determined by heterosexual authority and legitimacy. In black sexual politics, compulsory heterosexual norms are doubly maintained both by black patriarchy and matriarchy. In what follows, I propose to view the D.L. phenomenon as the tragic and ironic effect of compulsory heteronormativity in black sexual politics.
Churches are notorious sites of the D.L phenomenon. Under compulsory heteronormativity, churches are notorious sites of the D.L phenomenon. Whisperings about deacons, elders, their wives, choir members, trustees, ushers, and ministers all testify to it. Cultural critic, Michael Erick Dyson describes scenarios in which traveling black male pastors and religious leaders will often have as part of their itinerary, sexual affairs. “They travel to church, preach the gospel, meet a woman or women, have sex, return home, go back the next year and do the same. Even ministers who do not travel can roam their congregations, or the congregations of their in-town peers, in search of erotic adventure.” (Dyson, 1996, 104). Womanist ethicist, Marcia Y. Riggs describes a scenario in which a church secretary begins by admiring her pastor but moves from just working in the church and keeping his appointment book to gradually picking up his laundry and eventually driving him to speaking engagements out of town. The amount of time they spend together fixes them as a couple. Now that she is the Pastor’s girlfriend, he asks her for sex. However, not much time passes before she finds herself competing for the attention of her lover, the pastor: “So much work has to be done, we rarely have time to be close anymore. He leaves messages on my machine about the work that needs to be done, but he’s always running off to some meeting. Sister Coward says Rev. is spending more and more time with Sister Saint. I know that she is trying to say something about their relationship, but I’m not going to listen. The sisters are always talking about Rev. and someone in the congregation.” (Riggs, 2003, 34)
However, the contemporary hype over the D.L. in black popular culture has made a shift. It has traveled from straight people creeping with each other to marking black males who sleep with males (MSM) while sleeping with women. Much of the interest in the D.L phenomenon was spawned by the novels of E. Lynn Harris, the confessions of J.L. King, public disclosures of Terry Macmillan betrayal, a recent BET documentary on the phenomenon, and more recently Tyler Perry’s portrayal of the phenomenon in his production of “For Colored Girls Who Have Considered Suicide When the Rainbow is Enuf,” and media coverage in 2010 of allegations against Bishop Eddie Long of Atlanta. Producers of black popular culture script the phenomenon within a climate of blame, victimization, suspicion, betrayal, denial, and distrust. Moreover, they appear to have found rich markets for their commodity, the infamous “D.L. brother.”
Despite his virtues, the D.L. brother is vilified and demonized by the culture that produces and reproduces his existence.In an article that I published in 2008, I described black popular imaginations of the D.L. brother as “two-faced” (Anderson, 2008). E. Lynn Harris imagines him as a black upper-middle class, managerial, professional, athletic elite, and simultaneously, a product of sexual pathology. Basil Henderson is Harris’s quintessential model. He is the perfect catch for any black woman, a professional sports agent, vying for recognition in the Football Hall of Fame. Beware! He is also a black man without a soul, who preys on sexual victims (males and females). With Basil, nobody (literally) is innocent. Harris concludes Not a Day Goes By without a sinister warning from Basil: “I will issue to all the mothers and fathers out there, Tell your sons and daughters. I’m back, in full form. And I’m out there Roamin’. And switching lanes. . .” (Harris, 2000, 271)
Despite what virtues of work, class status, accomplishments, or professional esteem he may enjoy, in black sexual politics, the D.L. brother is vilified and demonized by the culture that produces and reproduces his existence. Disciplined and punished by compulsory heteronormativity, which polices black sexual politics in black communities, the D.L. brother is judged by his own community as monstrous, sinister, and down-right nasty. While commenting on George Jackson’s dictum that “True Niggers Ain’t Faggots,” Black Queer theorist, E. Patrick Johnson says: “Given the constant surveillance by whites of black bodies within the institution of the family, black heterosexual men in particular have a vested interest in disavowing any dissident sexuality in their quarters. Thus the specter of the black fag haunts the mythic cohesive black heterosexual familial unit.” (Johnson, 2003, 37)
By any moral accounting, that is an awful lot of blaming, villainizing, and demonizing to transfer onto one black body. So, what is to be done with the D.L phenomenon in contemporary black sexual politics where black bodies are narrowly constricted on a spectrum from compulsory heteronormativity to homosexuality? The D.L. phenomenon fixes the D.L. brother as the betrayer of black women, pathological liar, predator, quintessential con, and dealer of HIV/AIDS and death in black communities. By any moral accounting, that is an awful lot of blaming, villainizing, and demonizing to transfer onto one black body. However, I would hope that the phenomenon would cause us all seriously to reflect morally (1) on the ways that compulsory heteronormativity distorts and contains the fluidity of black sexuality and practices; (2) that moral reflection would move us toward contemplating sexual ambiguity as a genuine aspect of living in a world constituted by change and move ethical thinking about sexuality beyond the languages of good and evil or natural and unnatural; (3) that ethical reflection may cause us to consider what responsibility and accountability black communities have for ways in which they, as moral agents, produce and reproduce gender/sexual constructions that govern black sexuality politics.
Serious moral reflections on the D.L. phenomenon along the three ways suggested above may reveal that it represents the internal knots and contradistinctions within black communities themselves, which regulate sexual difference through compulsory heteronormativity. The sites are many: churches and mosques, schools and homes, fraternities and sororities, and other regulatory institutions. Critical moral reflection on compulsory heteronormativity goes a long ways toward moving contemporary discussions of the D.L. phenomenon from the theatre of blame and victimization toward viewing it as a tragic and ironic effect of compulsory heteronormativity in black sexual politics.
References
Victor Anderson. 2008. “Masculinities Beyond Good and Evil: Representations of the Down Low in the Fictional Imagination of Alphonso Morgan’s Sons” in On Manliness: Black American Masculinity, Gilman W. Whiting and Thabiti Lewis, editors, AmeriQuests vol. 6 No. 1, 1-13.
Dyson, Michael Eric 1996. Race Rules: Navigating the Color Line. Reading, MA: Addison-Wesley
Publishing Company, Inc. E. Lynn Harris.
2000. Not a Day Goes By. New York: Doubleday.
Johnson, E. Patrick. 2003. Appropriating Blackness: Performance and the Politics of Authenticity. Durham, NC: Duke University Press.
Rich, Addrienne. 1994. “Compulsory Heteronormativity and Lesbian Existence” in Blood, Bread, and Poverty. New York: Norton Paperback.
Riggs, Marcia Y. 2003. Plenty Good Room: Women Versus Male Power in the Black Church. Cleveland, OH: The Pilgrim Press.
By Victor Anderson, Ph.D., the Oberlin Alumni Professor of Christian Ethics (Divinity) and Professor of Religious Studies and African American and Diaspora Studies (Arts and Sciences) at Vanderbilt University, Nashville, TN. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
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Contact us
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Get involved
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Questions? Comments? Participate in the conversation!
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http://www.manyvoices.org/blog/resource/the-d-l-phenomenon-in-the-black-community/
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The D.L. Phenomenon in the Black Community
Critical moral reflection moves contemporary discussions of the D.L. phenomenon from the theatre of blame and victimization toward viewing it as a tragic and ironic effect of compulsory heteronormativity. The Down Low (D.L.) has become a major preoccupation of contemporary black sexual politics and is mostly associated these days with black males. However, this was not always so. The D.L. is sometimes referred to as creeping. Whatever you call it, it has been around for a very long time in songs such as: Bobby Blue Bland’s “(If Loving You is Wrong) I Don’t Want To Be Right,” Billy Paul’s “Me and Mrs. Jones”, Roberta Flack’s “Reverend Lee”, TLC’s “Creep,” Shaggy’s “It Wasn’t Me,” and countless others. There is something revealing about these types of songs. They articulate heterosexual privilege. They celebrate illicit sexual relations among committed straight people (dating, cohabitating, engaged, or married) with other straight people who are either committed or not. Older generations talked about such liaisons euphemistically as “affairs,” which were and are the stuff of gossip, innuendo, and whisperings throughout black neighborhoods and churches. However, no one thought of such affairs as unnatural or freaky. They enjoyed the privilege of compulsory heteronormativity.
Compulsory heteronormativity was a term deployed by Adrienne Rich (1994) to suggest that heterosexism does not quite unmask the ways that heterosexual norms are overdetermined by patriarchy. Even so-called radical white feminists were not free of white male determined sexual norms in regulating their acceptance, mobility, and successes within patriarchal society. For Rich, lesbianism is most compatible with the aims of radical feminist criticism. However, compulsory heteronormativity is also appropriate in discussions of the D.L. phenomenon in black sexual politics. Both black female and male control over their bodies and sexualities are regulated and determined by heterosexual authority and legitimacy. In black sexual politics, compulsory heterosexual norms are doubly maintained both by black patriarchy and matriarchy. In what follows, I propose to view the D.L. phenomenon as the tragic and ironic effect of compulsory heteronormativity in black sexual politics.
Churches are notorious sites of the D.L phenomenon. Under compulsory heteronormativity, churches are notorious sites of the D.L phenomenon. Whisperings about deacons, elders, their wives, choir members, trustees, ushers, and ministers all testify to it. Cultural critic, Michael Erick Dyson describes scenarios in which traveling black male pastors and religious leaders will often have as part of their itinerary, sexual affairs. “They travel to church, preach the gospel, meet a woman or women, have sex, return home, go back the next year and do the same. Even ministers who do not travel can roam their congregations, or the congregations of their in-town peers, in search of erotic adventure.” (Dyson, 1996, 104). Womanist ethicist, Marcia Y. Riggs describes a scenario in which a church secretary begins by admiring her pastor but moves from just working in the church and keeping his appointment book to gradually picking up his laundry and eventually driving him to speaking engagements out of town. The amount of time they spend together fixes them as a couple. Now that she is the Pastor’s girlfriend, he asks her for sex. However, not much time passes before she finds herself competing for the attention of her lover, the pastor: “So much work has to be done, we rarely have time to be close anymore. He leaves messages on my machine about the work that needs to be done, but he’s always running off to some meeting. Sister Coward says Rev. is spending more and more time with Sister Saint. I know that she is trying to say something about their relationship, but I’m not going to listen. The sisters are always talking about Rev. and someone in the congregation.” (Riggs, 2003, 34)
However, the contemporary hype over the D.L. in black popular culture has made a shift. It has traveled from straight people creeping with each other to marking black males who sleep with males (MSM) while sleeping with women. Much of the interest in the D.L phenomenon was spawned by the novels of E. Lynn Harris, the confessions of J.L. King, public disclosures of Terry Macmillan betrayal, a recent BET documentary on the phenomenon, and more recently Tyler Perry’s portrayal of the phenomenon in his production of “For Colored Girls Who Have Considered Suicide When the Rainbow is Enuf,” and media coverage in 2010 of allegations against Bishop Eddie Long of Atlanta. Producers of black popular culture script the phenomenon within a climate of blame, victimization, suspicion, betrayal, denial, and distrust. Moreover, they appear to have found rich markets for their commodity, the infamous “D.L. brother.”
Despite his virtues, the D.L. brother is vilified and demonized by the culture that produces and reproduces his existence.In an article that I published in 2008, I described black popular imaginations of the D.L. brother as “two-faced” (Anderson, 2008). E. Lynn Harris imagines him as a black upper-middle class, managerial, professional, athletic elite, and simultaneously, a product of sexual pathology. Basil Henderson is Harris’s quintessential model. He is the perfect catch for any black woman, a professional sports agent, vying for recognition in the Football Hall of Fame. Beware! He is also a black man without a soul, who preys on sexual victims (males and females). With Basil, nobody (literally) is innocent. Harris concludes Not a Day Goes By without a sinister warning from Basil: “I will issue to all the mothers and fathers out there, Tell your sons and daughters. I’m back, in full form. And I’m out there Roamin’. And switching lanes. . .” (Harris, 2000, 271)
Despite what virtues of work, class status, accomplishments, or professional esteem he may enjoy, in black sexual politics, the D.L. brother is vilified and demonized by the culture that produces and reproduces his existence. Disciplined and punished by compulsory heteronormativity, which polices black sexual politics in black communities, the D.L. brother is judged by his own community as monstrous, sinister, and down-right nasty. While commenting on George Jackson’s dictum that “True Niggers Ain’t Faggots,” Black Queer theorist, E. Patrick Johnson says: “Given the constant surveillance by whites of black bodies within the institution of the family, black heterosexual men in particular have a vested interest in disavowing any dissident sexuality in their quarters. Thus the specter of the black fag haunts the mythic cohesive black heterosexual familial unit.” (Johnson, 2003, 37)
By any moral accounting, that is an awful lot of blaming, villainizing, and demonizing to transfer onto one black body. So, what is to be done with the D.L phenomenon in contemporary black sexual politics where black bodies are narrowly constricted on a spectrum from compulsory heteronormativity to homosexuality? The D.L. phenomenon fixes the D.L. brother as the betrayer of black women, pathological liar, predator, quintessential con, and dealer of HIV/AIDS and death in black communities. By any moral accounting, that is an awful lot of blaming, villainizing, and demonizing to transfer onto one black body. However, I would hope that the phenomenon would cause us all seriously to reflect morally (1) on the ways that compulsory heteronormativity distorts and contains the fluidity of black sexuality and practices; (2) that moral reflection would move us toward contemplating sexual ambiguity as a genuine aspect of living in a world constituted by change and move ethical thinking about sexuality beyond the languages of good and evil or natural and unnatural; (3) that ethical reflection may cause us to consider what responsibility and accountability black communities have for ways in which they, as moral agents, produce and reproduce gender/sexual constructions that govern black sexuality politics.
Serious moral reflections on the D.L. phenomenon along the three ways suggested above may reveal that it represents the internal knots and contradistinctions within black communities themselves, which regulate sexual difference through compulsory heteronormativity. The sites are many: churches and mosques, schools and homes, fraternities and sororities, and other regulatory institutions. Critical moral reflection on compulsory heteronormativity goes a long ways toward moving contemporary discussions of the D.L. phenomenon from the theatre of blame and victimization toward viewing it as a tragic and ironic effect of compulsory heteronormativity in black sexual politics.
References
Victor Anderson. 2008. “Masculinities Beyond Good and Evil: Representations of the Down Low in the Fictional Imagination of Alphonso Morgan’s Sons” in On Manliness: Black American Masculinity, Gilman W. Whiting and Thabiti Lewis, editors, AmeriQuests vol. 6 No. 1, 1-13.
Dyson, Michael Eric 1996. Race Rules: Navigating the Color Line. Reading, MA: Addison-Wesley
Publishing Company, Inc. E. Lynn Harris.
2000. Not a Day Goes By. New York: Doubleday.
Johnson, E. Patrick. 2003. Appropriating Blackness: Performance and the Politics of Authenticity. Durham, NC: Duke University Press.
Rich, Addrienne. 1994. “Compulsory Heteronormativity and Lesbian Existence” in Blood, Bread, and Poverty. New York: Norton Paperback.
Riggs, Marcia Y. 2003. Plenty Good Room: Women Versus Male Power in the Black Church. Cleveland, OH: The Pilgrim Press.
By Victor Anderson, Ph.D., the Oberlin Alumni Professor of Christian Ethics (Divinity) and Professor of Religious Studies and African American and Diaspora Studies (Arts and Sciences) at Vanderbilt University, Nashville, TN. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/the-d-l-phenomenon-in-the-black-community/
Many Voices
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Preaching to affirm homosexuality in African American churches that have traditionally condemned it is not a job for the faint of heart. After the preacher has determined, through prayer and meditation, that God is leading him to preach about homosexuality in an affirmative way, the preacher should pray for a strategy about how best to proceed. Though each congregation is different, it is advisable that the preacher inform key lay leaders through one-on-one meetings or bible studies before preaching to the congregation. Surprising lay leaders in the morning sermon could cause the preacher to be run out of her pulpit.
A preacher must walk church members through the scriptures and teach the importance of interpreting texts within their many contexts.Next, since the bible’s teachings on homosexuality are the reasons many African Americans give for their belief that homosexuality is a sin and thereby serving as justification for them to reject their gay brothers and sisters, the preacher must take time to exegete bible passages that pertain, or are thought to pertain, to homosexuality. Third, the preacher must educate the congregation. She must walk her members through the scriptures in great detail and teach them the importance of interpreting texts within their many contexts. Interpreting texts in contexts means not just understanding the bible literally, but exploring the circumstances and situations surrounding biblical passages. Detailed study of the bible means studying who wrote the texts, why they wrote them, what was happening in them, when they were written, and how the language the writers used in the texts conveys meaning. If the pastor prepares other sermons that exemplify deep study before preaching about homosexuality, members will at least understand how the pastor came to his theological position.
Exegesis
Since Leviticus 18:22 and 20:13 are the only two verses in the Old Testament that explicitly address same sex relationships, they will be the focus of our exegetical efforts in this article. If we closely examine these verses we will begin to understand the complexities of sexuality in the ancient Israel and how they influence the ways we view sexuality in our contemporary world.
Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. In Leviticus, the Israelites were instructed by God about how they should live their daily lives as people who were holy and acceptable to God. The law contained admonitions about what to eat, what to wear, acceptable animal sacrifices and sexual behaviors, and priestly duties. Abominations or actions deemed detestable in the eyes of God included eating shellfish (i.e. crab, shrimp, and lobster, 11:10-12) and eating meat with blood in it (non kosher 17:14). In Leviticus 18:22 and 20:13 we read that if a man lay with a man as with a woman (has sexual intercourse with another man) it was considered an abomination. Punishment of death for both people was the consequence meted out in 20:13. In that verse, both parties were guilty of an abomination. In 18:22 only the man who penetrated another man was considered to be committing an abomination. Why was the penetrator singled out in one text as one who was acting wickedly? Why were not both parties considered an abomination in both verses? When we read the law in its entirety, we find that sexual relations between women were not mentioned at all. If the scriptures condemned homosexuality in general, would not all acts of homosexuality be forbidden? What was really going on in these verses?
In order to understand these verses, one has to first understand the concept of gender in the Israelite community. For the Israelites, structured and well-defined gender roles and sexual customs were not simply a matter of social identity, but a matter of survival.
1. The nation of Israel made their living off the land through farming and herding. They were also continually under threat of war and conflict with other nations. Therefore, every person in the community had to fulfill her or his proscribed role. People were needed to: provide pre- and post- natal care; bear, educate, and nurture the children; sow and gather the crops; make clothing; till the land; herd, feed, and slaughter the animals; store and preserve food; strategize and fight wars; and administer and adjudicate the law.
2. Continual reproduction was necessary to ensure that the nation would have human resources to fulfill all of its needs. Therefore, procreation was not simply the result of sexual pleasure, it was a duty.
3. In addition, Israel was a patriarchal society in which men ruled in every social sphere including their homes, political, economic and religious arenas.
4. Though women contributed in multifaceted ways to the well-being of the Israelite community, they were believed to be weaker and inferior to men. They were often treated as property of their fathers and husbands. Belief in the inherent inferiority of women necessitated that men comport themselves in manners as distinct from women as possible. Therefore, if a man behaved in ways that were deemed as womanly he disgraced his “manly honor.”
5. Sexual relations between two men was believed to have been a confusion of gender roles. Not only were men not supposed to be penetrated, they were also only supposed to penetrate the weaker sex – the women. Also, in many ancient cultures, a man who penetrated another male brought upon himself degradation and humiliation because of what he did to another male – he “cast [him] into the realm of women” by penetrating him.
6. Some biblical scholars believe that female homosexual relations was not prohibited in the bible because female same sex relations were not a challenge to “male domination.”
7. Men of that day could not conceive of women taking an active role in a sex act. A woman could not lose her “manly honor.” Sexual relations between women were unimportant and inconsequential.
Homosexuality Today
In addition to concerns about procreation, the law forbidding male sexual relations was rooted in the belief that men were superior to women. If men emulated women in any of their behavior, they would lose their “manly honor” or be considered weak in the eyes of the community. Though women in the United States have made tremendous advances in achieving equality in the past century, the attitudes of male superiority and female inferiority still influence male/female interaction. Some males still believe that one of the worst insults they can receive is being called a girl or woman. Therefore, men who have sex with other men are considered to be womanly or devoid of their “manly honor.”
To uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible. The day-to-day needs of men and women in contemporary North American societies are vastly different from the day-to-day needs of people in the ancient world. For example, most of us buy our food at a grocery store instead of raising and slaughtering our own animals or plowing and tilling our own land. Women are able to receive an education and earn their own living rather than being forced by societal mores to stay at home. Military service for young men (and women) is an option rather than a mandate. We purchase our clothes ready-made at malls and shopping centers instead of weaving, dying, designing, and sewing them ourselves. The bible is meant to lead us to God rather than be God. Therefore, to uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible which instructs us not to make an idol of anything above or on the earth (Ex. 20:4).
Some say that the word of God does not change and therefore, we should interpret all texts literally. If this were the case we would not eat crab or lobster (Lev. 11:10-12), wear clothing made out of blended fabrics (Lev. 19:19), cut or trim our hair or beards (Lev. 19:27), or forgive children who curse us (Lev. 20:9). We would kill them instead. Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. Since the world in which we live is so different than the ancient world, it is necessary that we, through the power and wisdom of the Holy Spirit, seek God’s will for our lives today.
Resources for African American Churches on Homosexuality
Books:
Comstock, Gary David. A Whosoever Church: Welcoming Lesbians and Gay Men into African American Congregations. 1st ed. Louisville, Ky.: Westminster John Knox Press, 2001.
Douglas, Kelly Brown. Sexuality and the Black Church: A Womanist Perspective. Maryknoll, NY: Orbis Books, 1999.
Helminiak, Daniel A. What the Bible Really Says About Homosexuality: Millennium Edition, Updated and Expanded. Millennium ed. Tajique, NM: Alamo Square Press, 2000.
Greenberg, Steven, and ebrary Inc. Wrestling with God and Men Homosexuality in the Jewish Tradition. Madison, WI. University of Wisconsin Press, 2004.
Griffin, Horace L. Their Own Receive Them Not: African American Lesbians and Gays in Black Churches. Cleveland, OH: Pilgrim Press, 2006.
Mutua, Athena D. Progressive Black Masculinities. New York, NY: Routledge, 2006. Nissinen, Martti. Homoeroticism in the Biblical World: A Historical Perspective.
Minneapolis, MN: Fortress Press, 1998. Rogers, Jack Bartlett. Jesus, the Bible, and Homosexuality: Explode the Myths, Heal the Church. 1st ed. Louisville, KY: Westminster John Knox Press, 2006.
Websites:
http://www.womanvision.org/index.html
Woman Vision has produced a video (including All God’s Children) and other resources that can be very helpful for African American churches.
http://community.pflag.org/Page.aspx?pid=594
PFLAG (Parents and Friends of Lesbians and Gays) has an abundance of books and articles that can help members answer some of their questions about gay people in general.
Notes
1. Martti Nissinen. Homoeroticism in the Biblical World: A Historical Perspective (Minneapolis, MN: Fortress Press, 1998), 42. 2. Victor Harold Matthews. Social World of the Hebrew Prophets (Peabody, MA: Hendrickson, 2001). Throughout this book, Matthews provides details about the daily lives of people of ancient Israel.
3. Steven, Greenberg. Wrestling with God and Men Homosexuality in the Jewish Tradition (Madison, WI. University of Wisconsin Press, 2004), 149. 4. Calvin Mercer. “Sexual Violence and the Male Warrior God.” Lexington Theological Quarterly 41, no. 1 (2006): 23-37.
5. Nissinen, 43. 6. Greenberg, 192.
7. Robert A. J. Gagnon. The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001), 145.
By Reverend Debra J. Mumford, Ph.D., Frank H. Caldwell Assistant Professor of Homiletics at Louisville Presbyterian Theological Seminary, Louisville, KY. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/a-strategy-for-preaching-about-homosexuality-in-african-american-churches-pray-exegete-educate/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
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Events
Get Involved
Tumblr
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RSS Feed
Shopping Cart
Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Preaching to affirm homosexuality in African American churches that have traditionally condemned it is not a job for the faint of heart. After the preacher has determined, through prayer and meditation, that God is leading him to preach about homosexuality in an affirmative way, the preacher should pray for a strategy about how best to proceed. Though each congregation is different, it is advisable that the preacher inform key lay leaders through one-on-one meetings or bible studies before preaching to the congregation. Surprising lay leaders in the morning sermon could cause the preacher to be run out of her pulpit.
A preacher must walk church members through the scriptures and teach the importance of interpreting texts within their many contexts.Next, since the bible’s teachings on homosexuality are the reasons many African Americans give for their belief that homosexuality is a sin and thereby serving as justification for them to reject their gay brothers and sisters, the preacher must take time to exegete bible passages that pertain, or are thought to pertain, to homosexuality. Third, the preacher must educate the congregation. She must walk her members through the scriptures in great detail and teach them the importance of interpreting texts within their many contexts. Interpreting texts in contexts means not just understanding the bible literally, but exploring the circumstances and situations surrounding biblical passages. Detailed study of the bible means studying who wrote the texts, why they wrote them, what was happening in them, when they were written, and how the language the writers used in the texts conveys meaning. If the pastor prepares other sermons that exemplify deep study before preaching about homosexuality, members will at least understand how the pastor came to his theological position.
Exegesis
Since Leviticus 18:22 and 20:13 are the only two verses in the Old Testament that explicitly address same sex relationships, they will be the focus of our exegetical efforts in this article. If we closely examine these verses we will begin to understand the complexities of sexuality in the ancient Israel and how they influence the ways we view sexuality in our contemporary world.
Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. In Leviticus, the Israelites were instructed by God about how they should live their daily lives as people who were holy and acceptable to God. The law contained admonitions about what to eat, what to wear, acceptable animal sacrifices and sexual behaviors, and priestly duties. Abominations or actions deemed detestable in the eyes of God included eating shellfish (i.e. crab, shrimp, and lobster, 11:10-12) and eating meat with blood in it (non kosher 17:14). In Leviticus 18:22 and 20:13 we read that if a man lay with a man as with a woman (has sexual intercourse with another man) it was considered an abomination. Punishment of death for both people was the consequence meted out in 20:13. In that verse, both parties were guilty of an abomination. In 18:22 only the man who penetrated another man was considered to be committing an abomination. Why was the penetrator singled out in one text as one who was acting wickedly? Why were not both parties considered an abomination in both verses? When we read the law in its entirety, we find that sexual relations between women were not mentioned at all. If the scriptures condemned homosexuality in general, would not all acts of homosexuality be forbidden? What was really going on in these verses?
In order to understand these verses, one has to first understand the concept of gender in the Israelite community. For the Israelites, structured and well-defined gender roles and sexual customs were not simply a matter of social identity, but a matter of survival.
1. The nation of Israel made their living off the land through farming and herding. They were also continually under threat of war and conflict with other nations. Therefore, every person in the community had to fulfill her or his proscribed role. People were needed to: provide pre- and post- natal care; bear, educate, and nurture the children; sow and gather the crops; make clothing; till the land; herd, feed, and slaughter the animals; store and preserve food; strategize and fight wars; and administer and adjudicate the law.
2. Continual reproduction was necessary to ensure that the nation would have human resources to fulfill all of its needs. Therefore, procreation was not simply the result of sexual pleasure, it was a duty.
3. In addition, Israel was a patriarchal society in which men ruled in every social sphere including their homes, political, economic and religious arenas.
4. Though women contributed in multifaceted ways to the well-being of the Israelite community, they were believed to be weaker and inferior to men. They were often treated as property of their fathers and husbands. Belief in the inherent inferiority of women necessitated that men comport themselves in manners as distinct from women as possible. Therefore, if a man behaved in ways that were deemed as womanly he disgraced his “manly honor.”
5. Sexual relations between two men was believed to have been a confusion of gender roles. Not only were men not supposed to be penetrated, they were also only supposed to penetrate the weaker sex – the women. Also, in many ancient cultures, a man who penetrated another male brought upon himself degradation and humiliation because of what he did to another male – he “cast [him] into the realm of women” by penetrating him.
6. Some biblical scholars believe that female homosexual relations was not prohibited in the bible because female same sex relations were not a challenge to “male domination.”
7. Men of that day could not conceive of women taking an active role in a sex act. A woman could not lose her “manly honor.” Sexual relations between women were unimportant and inconsequential.
Homosexuality Today
In addition to concerns about procreation, the law forbidding male sexual relations was rooted in the belief that men were superior to women. If men emulated women in any of their behavior, they would lose their “manly honor” or be considered weak in the eyes of the community. Though women in the United States have made tremendous advances in achieving equality in the past century, the attitudes of male superiority and female inferiority still influence male/female interaction. Some males still believe that one of the worst insults they can receive is being called a girl or woman. Therefore, men who have sex with other men are considered to be womanly or devoid of their “manly honor.”
To uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible. The day-to-day needs of men and women in contemporary North American societies are vastly different from the day-to-day needs of people in the ancient world. For example, most of us buy our food at a grocery store instead of raising and slaughtering our own animals or plowing and tilling our own land. Women are able to receive an education and earn their own living rather than being forced by societal mores to stay at home. Military service for young men (and women) is an option rather than a mandate. We purchase our clothes ready-made at malls and shopping centers instead of weaving, dying, designing, and sewing them ourselves. The bible is meant to lead us to God rather than be God. Therefore, to uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible which instructs us not to make an idol of anything above or on the earth (Ex. 20:4).
Some say that the word of God does not change and therefore, we should interpret all texts literally. If this were the case we would not eat crab or lobster (Lev. 11:10-12), wear clothing made out of blended fabrics (Lev. 19:19), cut or trim our hair or beards (Lev. 19:27), or forgive children who curse us (Lev. 20:9). We would kill them instead. Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. Since the world in which we live is so different than the ancient world, it is necessary that we, through the power and wisdom of the Holy Spirit, seek God’s will for our lives today.
Resources for African American Churches on Homosexuality
Books:
Comstock, Gary David. A Whosoever Church: Welcoming Lesbians and Gay Men into African American Congregations. 1st ed. Louisville, Ky.: Westminster John Knox Press, 2001.
Douglas, Kelly Brown. Sexuality and the Black Church: A Womanist Perspective. Maryknoll, NY: Orbis Books, 1999.
Helminiak, Daniel A. What the Bible Really Says About Homosexuality: Millennium Edition, Updated and Expanded. Millennium ed. Tajique, NM: Alamo Square Press, 2000.
Greenberg, Steven, and ebrary Inc. Wrestling with God and Men Homosexuality in the Jewish Tradition. Madison, WI. University of Wisconsin Press, 2004.
Griffin, Horace L. Their Own Receive Them Not: African American Lesbians and Gays in Black Churches. Cleveland, OH: Pilgrim Press, 2006.
Mutua, Athena D. Progressive Black Masculinities. New York, NY: Routledge, 2006. Nissinen, Martti. Homoeroticism in the Biblical World: A Historical Perspective.
Minneapolis, MN: Fortress Press, 1998. Rogers, Jack Bartlett. Jesus, the Bible, and Homosexuality: Explode the Myths, Heal the Church. 1st ed. Louisville, KY: Westminster John Knox Press, 2006.
Websites:
http://www.womanvision.org/index.html
Woman Vision has produced a video (including All God’s Children) and other resources that can be very helpful for African American churches.
http://community.pflag.org/Page.aspx?pid=594
PFLAG (Parents and Friends of Lesbians and Gays) has an abundance of books and articles that can help members answer some of their questions about gay people in general.
Notes
1. Martti Nissinen. Homoeroticism in the Biblical World: A Historical Perspective (Minneapolis, MN: Fortress Press, 1998), 42. 2. Victor Harold Matthews. Social World of the Hebrew Prophets (Peabody, MA: Hendrickson, 2001). Throughout this book, Matthews provides details about the daily lives of people of ancient Israel.
3. Steven, Greenberg. Wrestling with God and Men Homosexuality in the Jewish Tradition (Madison, WI. University of Wisconsin Press, 2004), 149. 4. Calvin Mercer. “Sexual Violence and the Male Warrior God.” Lexington Theological Quarterly 41, no. 1 (2006): 23-37.
5. Nissinen, 43. 6. Greenberg, 192.
7. Robert A. J. Gagnon. The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001), 145.
By Reverend Debra J. Mumford, Ph.D., Frank H. Caldwell Assistant Professor of Homiletics at Louisville Presbyterian Theological Seminary, Louisville, KY. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/a-strategy-for-preaching-about-homosexuality-in-african-american-churches-pray-exegete-educate/
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But I know what the Bible says…
Too often, our ideas about the Bible stop us from becoming living testaments of God's love.
When we read and study the Bible we interact with what’s written, and we interpret from our own experiences. A book of over 30,000 verses – written thousands of years ago, by a variety of writers, over a period of hundreds of years – contains ideas quite different from ours.
Engaging sacred texts really is a heart, mind and soul endeavor. Most of us were taught to believe specific things, to view life from a particular vantage point, and to hold firm to certain ideas.
What do we know about the Bible and human sexuality?
We know that our knowledge of human sexuality is more advanced than that of the scribes and writers of the biblical texts. Our lives make most sense when we are guided by and understand anatomy, biology, gender diversity, significance of relationships, as well as, our faith.
From these sacred writings…
•We gain insight into the complexity of loving relationships and their variety.
•We become enlightened about the centrality of relationship with God and with each other.
•We enhance our appreciation for treating each person with respect and relating to one another on the basis of mutual sharing.
What should we gather from the texts about same-sex relationships?
The familiar texts that many people claim address same-sex intimate relationships are actually ambiguous to scholars, and to us. These texts are about interactions and relationships that are abusive, unequal in power, exploitive, and or ritually-suspect.
However, scriptures provide many examples of persons of the same-gender in fulfilling, loving, supportive, respectful friendships. A few examples:
•The care shown by Jesus for the disciple John
•A shared home and supportive love of Mary and Martha
•Deep devotion for Naomi by Ruth (a daughter-in-law of another culture)
•Profound care, love and commitment between Jonathan and David
By giving these examples, are we saying that these couples were gay? No, the Scriptures give us no way to know what their sexual orientation was. We can say that the relationships illustrate what love, and commitment looks like in any relationship.
So what does the Bible really say?
Some view messages of judgment and condemnation as the strongest ones in the Bible. Do those messages disturb your heart and fail to reflect what you have experienced?
Allow the Bible to inspire you! Embrace it as a guide full of the journeys of people in relationship with God. Consider committing time to deeply explore what you perceive to be the central message of sacred scripture. Sometimes these characters and writers got it right. At other points they were off base, and yet they continued to enjoy the unconditional love of God.
Contributed by Rev. Cedric A. Harmon
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/but-i-know-what-the-bible-says/
Many Voices
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
But I know what the Bible says…
Too often, our ideas about the Bible stop us from becoming living testaments of God's love.
When we read and study the Bible we interact with what’s written, and we interpret from our own experiences. A book of over 30,000 verses – written thousands of years ago, by a variety of writers, over a period of hundreds of years – contains ideas quite different from ours.
Engaging sacred texts really is a heart, mind and soul endeavor. Most of us were taught to believe specific things, to view life from a particular vantage point, and to hold firm to certain ideas.
What do we know about the Bible and human sexuality?
We know that our knowledge of human sexuality is more advanced than that of the scribes and writers of the biblical texts. Our lives make most sense when we are guided by and understand anatomy, biology, gender diversity, significance of relationships, as well as, our faith.
From these sacred writings…
•We gain insight into the complexity of loving relationships and their variety.
•We become enlightened about the centrality of relationship with God and with each other.
•We enhance our appreciation for treating each person with respect and relating to one another on the basis of mutual sharing.
What should we gather from the texts about same-sex relationships?
The familiar texts that many people claim address same-sex intimate relationships are actually ambiguous to scholars, and to us. These texts are about interactions and relationships that are abusive, unequal in power, exploitive, and or ritually-suspect.
However, scriptures provide many examples of persons of the same-gender in fulfilling, loving, supportive, respectful friendships. A few examples:
•The care shown by Jesus for the disciple John
•A shared home and supportive love of Mary and Martha
•Deep devotion for Naomi by Ruth (a daughter-in-law of another culture)
•Profound care, love and commitment between Jonathan and David
By giving these examples, are we saying that these couples were gay? No, the Scriptures give us no way to know what their sexual orientation was. We can say that the relationships illustrate what love, and commitment looks like in any relationship.
So what does the Bible really say?
Some view messages of judgment and condemnation as the strongest ones in the Bible. Do those messages disturb your heart and fail to reflect what you have experienced?
Allow the Bible to inspire you! Embrace it as a guide full of the journeys of people in relationship with God. Consider committing time to deeply explore what you perceive to be the central message of sacred scripture. Sometimes these characters and writers got it right. At other points they were off base, and yet they continued to enjoy the unconditional love of God.
Contributed by Rev. Cedric A. Harmon
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
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Employment
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Encourage learning
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Get involved
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/but-i-know-what-the-bible-says/
Many Voices
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Dialogue
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Biblical ThemesHow to Think about the Bible (2)
Frequently Asked QuestionsConcerns about the Bible (1)
Black Church ConversationsMarriage (2)
Insights from the Academy (7)
Moral Reflections (11)
Preaching (4)
Sexuality (9)
Gay/Transgender Experience (7)
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Resources in "Dialogue"
How to respond to negative claims about the Bible & LGBT
Biblical Themes, Black Church Conversations, Concerns about the Bible, Dialogue, How to Think about the Bible
Disclosure: Finding one’s voice amidst HIV/AIDS stigma
Black Church Conversations, Dialogue
A Letter to Queer Christians
Black Church Conversations, Dialogue
Making black history for gay rights
Black Church Conversations, Dialogue, Insights from the Academy
Living in Sodom 2012
Black Church Conversations, Dialogue, Moral Reflections
Same-sex marriage support is a sign of love, acceptance and devotion to God
Black Church Conversations, Dialogue, Marriage, Moral Reflections
Hush Now Don’t Explain: No Apology Owed to the Black Church
Black Church Conversations, Dialogue, Marriage, Moral Reflections
Diverse opinions in the African American religious community
Black Church Conversations, Dialogue, Insights from the Academy, Moral Reflections
Hearing the voices of God’s same-gender loving children
Black Church Conversations, Dialogue, Gay/Transgender Experience, Preaching, Sexuality
Black Churches Increasingly Nuanced Approaches
Black Church Conversations, Dialogue, Insights from the Academy, Sexuality
De`Ja`Vu` All Over Again
Black Church Conversations, Dialogue, Gay/Transgender Experience, Moral Reflections
Three Ways that “Love the Sinner, Hate the Sin” Falls Short
Black Church Conversations, Dialogue, Gay/Transgender Experience, Moral Reflections
Black church: Gays are us
Black Church Conversations, Dialogue, Gay/Transgender Experience, Sexuality
Sweet Tea: “We haven’t forgiven ourselves for being gay.”
Black Church Conversations, Dialogue, Gay/Transgender Experience
Enough Love to Speak
Black Church Conversations, Dialogue, Moral Reflections
Reflecting on Dr. King’s Dream…
Black Church Conversations, Dialogue, Moral Reflections, Sexuality
State of the Church: Where are the Young People?
Black Church Conversations, Dialogue, Sexuality
Class, Sexuality and Lessons Unlearned
Black Church Conversations, Dialogue, Gay/Transgender Experience, Insights from the Academy, Moral Reflections
Just Don’t Do It, Until…:Preaching On Homosexuality
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
Ways pastors can dialogue with churches about homosexuality
Black Church Conversations, Dialogue, Moral Reflections, Preaching, Sexuality
The D.L. Phenomenon in the Black Community
Black Church Conversations, Dialogue, Gay/Transgender Experience, Insights from the Academy
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
But I know what the Bible says…
Black Church Conversations, Dialogue, How to Think about the Bible, Moral Reflections, Sexuality
Too often, our ideas about the Bible stop us from becoming living testaments of God's love.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/resources/?/dialogue/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
Blog
Events
Get Involved
Tumblr
YouTube
Vimeo
RSS Feed
Shopping Cart
Search for:
Join our mailing list
Resources
Current Search Terms
Dialogue
Refine Your Search
Biblical ThemesHow to Think about the Bible (2)
Frequently Asked QuestionsConcerns about the Bible (1)
Black Church ConversationsMarriage (2)
Insights from the Academy (7)
Moral Reflections (11)
Preaching (4)
Sexuality (9)
Gay/Transgender Experience (7)
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Resources in "Dialogue"
How to respond to negative claims about the Bible & LGBT
Biblical Themes, Black Church Conversations, Concerns about the Bible, Dialogue, How to Think about the Bible
Disclosure: Finding one’s voice amidst HIV/AIDS stigma
Black Church Conversations, Dialogue
A Letter to Queer Christians
Black Church Conversations, Dialogue
Making black history for gay rights
Black Church Conversations, Dialogue, Insights from the Academy
Living in Sodom 2012
Black Church Conversations, Dialogue, Moral Reflections
Same-sex marriage support is a sign of love, acceptance and devotion to God
Black Church Conversations, Dialogue, Marriage, Moral Reflections
Hush Now Don’t Explain: No Apology Owed to the Black Church
Black Church Conversations, Dialogue, Marriage, Moral Reflections
Diverse opinions in the African American religious community
Black Church Conversations, Dialogue, Insights from the Academy, Moral Reflections
Hearing the voices of God’s same-gender loving children
Black Church Conversations, Dialogue, Gay/Transgender Experience, Preaching, Sexuality
Black Churches Increasingly Nuanced Approaches
Black Church Conversations, Dialogue, Insights from the Academy, Sexuality
De`Ja`Vu` All Over Again
Black Church Conversations, Dialogue, Gay/Transgender Experience, Moral Reflections
Three Ways that “Love the Sinner, Hate the Sin” Falls Short
Black Church Conversations, Dialogue, Gay/Transgender Experience, Moral Reflections
Black church: Gays are us
Black Church Conversations, Dialogue, Gay/Transgender Experience, Sexuality
Sweet Tea: “We haven’t forgiven ourselves for being gay.”
Black Church Conversations, Dialogue, Gay/Transgender Experience
Enough Love to Speak
Black Church Conversations, Dialogue, Moral Reflections
Reflecting on Dr. King’s Dream…
Black Church Conversations, Dialogue, Moral Reflections, Sexuality
State of the Church: Where are the Young People?
Black Church Conversations, Dialogue, Sexuality
Class, Sexuality and Lessons Unlearned
Black Church Conversations, Dialogue, Gay/Transgender Experience, Insights from the Academy, Moral Reflections
Just Don’t Do It, Until…:Preaching On Homosexuality
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
Ways pastors can dialogue with churches about homosexuality
Black Church Conversations, Dialogue, Moral Reflections, Preaching, Sexuality
The D.L. Phenomenon in the Black Community
Black Church Conversations, Dialogue, Gay/Transgender Experience, Insights from the Academy
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
But I know what the Bible says…
Black Church Conversations, Dialogue, How to Think about the Bible, Moral Reflections, Sexuality
Too often, our ideas about the Bible stop us from becoming living testaments of God's love.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/resources/?/dialogue/
Many Voices
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Which Bible verses could I use?
Pastors often ask us,
“Which Bible verses could I use to minister to gay and transgender folks?” and
“Which verses could I use to open up dialogue about sexuality and gender?”
The best verses are the ones you already know well and use often—the verses related to love, justice, hospitality, and beloved community.
When you are reminding your congregation about Jesus’ example of standing with those whom society has marginalized, you can include lesbian, gay, bisexual and transgender people and their families as an example of those who are marginalized.
When you are speaking of justice for all people, you can raise the same issues of justice that you raise for everyone—discrimination in employment, health care, housing, etc.—that LGBT people and their families also face. And so on.
Following are some ideas to help you make the connections. We know that you’re already preaching and teaching from these verses. Upon reflection, the connections will become more obvious, and you’ll see opportunities everywhere you turn.
Love
•Jeremiah 31:3— I have loved you with an everlasting love
•Luke 10:27—the Great Commandments
•I Cor. 16:14—Let all you do be done in love
•Romans 12:9-13—Let love be genuine
•John 15:12—Love one another as I have loved you
•Romans 13:8-10—Love one another
•John 13:34-35—Everyone will know you…by your love
•1 John 4:7-11—Let us love one another because God is love
•1 John 4: 19-21—We love because God first loved us
•John 3:16—For God so loved the world
•1 Cor. 13—Love Chapter
Justice
•Micah 6:8—What does the Lord require of you but to do justice…
•Psalm 33:5—God loves righteousness and justice
•Psalm 106:3—Happy are those who do observe justice
•Isaiah 58:6-11—The Lord desires kindness and justice
•Matthew 12:18—I will pour out my Spirit… and he will proclaim justice
•Amos 5:24—Righteousness flows like a stream
•Luke 4:18—The Lord has anointed me to preach good news…
•Matthew 7:12—Do to others as you would have them do to you
Hospitality
•Hebrews 13:1-2—Strangers
•Luke 19:1-10—Zacchaeus
•Luke 10:29-37—Good Samaritan
•Luke 14:7-24—Great Dinner
•John 13:1-20—Foot washing
•Acts 8:14-17—Samaritans
•Acts 8:38-39—Eunuch
•Acts 10:45-48—Gentiles
•Acts 16:13-15—Women
Beloved community
•Galatians 3:26-28—…You are all children of God
•Matthew 25:31-46—If you did it to the least of these…
•Matthew 12:46-50—Whoever does the will of God…
•Ephesians 4:4-5—There is one body, one Spirit…
•Ephesians 2:19—So then you are no longer strangers…
•John 10:16—I have other sheep…
•I Cor. 12:26—If one suffers, all suffer
•I Cor. 12:12-17, 24-27—The body, though made of many parts…
Attachments:
aareligionbible2
aareligionbible2
aareligionbible
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
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RSS Feed
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Like ManyVoices
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/which-bible-verses-could-i-use/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Get Involved
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Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Which Bible verses could I use?
Pastors often ask us,
“Which Bible verses could I use to minister to gay and transgender folks?” and
“Which verses could I use to open up dialogue about sexuality and gender?”
The best verses are the ones you already know well and use often—the verses related to love, justice, hospitality, and beloved community.
When you are reminding your congregation about Jesus’ example of standing with those whom society has marginalized, you can include lesbian, gay, bisexual and transgender people and their families as an example of those who are marginalized.
When you are speaking of justice for all people, you can raise the same issues of justice that you raise for everyone—discrimination in employment, health care, housing, etc.—that LGBT people and their families also face. And so on.
Following are some ideas to help you make the connections. We know that you’re already preaching and teaching from these verses. Upon reflection, the connections will become more obvious, and you’ll see opportunities everywhere you turn.
Love
•Jeremiah 31:3— I have loved you with an everlasting love
•Luke 10:27—the Great Commandments
•I Cor. 16:14—Let all you do be done in love
•Romans 12:9-13—Let love be genuine
•John 15:12—Love one another as I have loved you
•Romans 13:8-10—Love one another
•John 13:34-35—Everyone will know you…by your love
•1 John 4:7-11—Let us love one another because God is love
•1 John 4: 19-21—We love because God first loved us
•John 3:16—For God so loved the world
•1 Cor. 13—Love Chapter
Justice
•Micah 6:8—What does the Lord require of you but to do justice…
•Psalm 33:5—God loves righteousness and justice
•Psalm 106:3—Happy are those who do observe justice
•Isaiah 58:6-11—The Lord desires kindness and justice
•Matthew 12:18—I will pour out my Spirit… and he will proclaim justice
•Amos 5:24—Righteousness flows like a stream
•Luke 4:18—The Lord has anointed me to preach good news…
•Matthew 7:12—Do to others as you would have them do to you
Hospitality
•Hebrews 13:1-2—Strangers
•Luke 19:1-10—Zacchaeus
•Luke 10:29-37—Good Samaritan
•Luke 14:7-24—Great Dinner
•John 13:1-20—Foot washing
•Acts 8:14-17—Samaritans
•Acts 8:38-39—Eunuch
•Acts 10:45-48—Gentiles
•Acts 16:13-15—Women
Beloved community
•Galatians 3:26-28—…You are all children of God
•Matthew 25:31-46—If you did it to the least of these…
•Matthew 12:46-50—Whoever does the will of God…
•Ephesians 4:4-5—There is one body, one Spirit…
•Ephesians 2:19—So then you are no longer strangers…
•John 10:16—I have other sheep…
•I Cor. 12:26—If one suffers, all suffer
•I Cor. 12:12-17, 24-27—The body, though made of many parts…
Attachments:
aareligionbible2
aareligionbible2
aareligionbible
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/which-bible-verses-could-i-use/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
Blog
Events
Get Involved
Tumblr
YouTube
Vimeo
RSS Feed
Shopping Cart
Search for:
Join our mailing list
Resources
Worship
Black Church Conversations
Biblical Themes
Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Pastoral charge
The charge offers encouragement, inspiration and focus to those entering new journeys of ministry.
I charge you to be faithful to the liberating Gospel of Jesus Christ and to help others to be nourished in this understanding through the best of the Black religious traditions.
I charge you to take seriously the ravages of the corporate sins of racism, sexism, classism, heterosexism, ageism, ethnocentrism, and all other forms of oppression and internalized oppression, helping the congregation to become aware of these and to develop skills of resistance to the oppressive forms.
I charge you to be active in community struggles, bearing witness to God’s love for the world and thereby being a sign and symbol of Emmanuel, God with us in times of trouble, standing with the least of these.
I charge you to take seriously the ministry of presence as expressed in visits to congregants in times of joy and in times of sorrow. Continue to develop a listening ear so you can be and effective pastoral counselor to those going through shadowy valleys and climbing mounts of transfiguration.
I further charge you to continue your education, reading materials which will sharpen your analyses of the world around us and the spirit within us. As you do so, share with others through formal Christian Education venues, blogs, and other forms of social media, being mindful that pictures of yourself are not necessary to get the messages across.
I charge you to take care of yourself, physically and emotionally, and to keep close those who love, nurture and support you in your career & personal development. Also, always find time to nurture and support others with whom you share your life, whether they be family, friends, spouse and/or children.
I also charge you to keep a healthy sense of humor.
I also charge you to preach in powerful and liberating ways, bringing to the pulpit strong spiritual power, immersed in social justice, contoured by sharp intellectual and hermeneutical insights, engaging cultural criticism, pointing always to Jesus, who wants us to be responsible agents of his love and promise to always keep our back.
Reverend Dr. Randall Bailey, Professor of Hebrew Bible, Interdenominational Theological Center, Atlanta, GA. Revised charge for Ordination and Installation service originally commended to Rev. Billy Michael Honor. Reprinted with permission.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/pastoral-charge/
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Pastoral charge
The charge offers encouragement, inspiration and focus to those entering new journeys of ministry.
I charge you to be faithful to the liberating Gospel of Jesus Christ and to help others to be nourished in this understanding through the best of the Black religious traditions.
I charge you to take seriously the ravages of the corporate sins of racism, sexism, classism, heterosexism, ageism, ethnocentrism, and all other forms of oppression and internalized oppression, helping the congregation to become aware of these and to develop skills of resistance to the oppressive forms.
I charge you to be active in community struggles, bearing witness to God’s love for the world and thereby being a sign and symbol of Emmanuel, God with us in times of trouble, standing with the least of these.
I charge you to take seriously the ministry of presence as expressed in visits to congregants in times of joy and in times of sorrow. Continue to develop a listening ear so you can be and effective pastoral counselor to those going through shadowy valleys and climbing mounts of transfiguration.
I further charge you to continue your education, reading materials which will sharpen your analyses of the world around us and the spirit within us. As you do so, share with others through formal Christian Education venues, blogs, and other forms of social media, being mindful that pictures of yourself are not necessary to get the messages across.
I charge you to take care of yourself, physically and emotionally, and to keep close those who love, nurture and support you in your career & personal development. Also, always find time to nurture and support others with whom you share your life, whether they be family, friends, spouse and/or children.
I also charge you to keep a healthy sense of humor.
I also charge you to preach in powerful and liberating ways, bringing to the pulpit strong spiritual power, immersed in social justice, contoured by sharp intellectual and hermeneutical insights, engaging cultural criticism, pointing always to Jesus, who wants us to be responsible agents of his love and promise to always keep our back.
Reverend Dr. Randall Bailey, Professor of Hebrew Bible, Interdenominational Theological Center, Atlanta, GA. Revised charge for Ordination and Installation service originally commended to Rev. Billy Michael Honor. Reprinted with permission.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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Questions? Comments? Participate in the conversation!
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©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/pastoral-charge/
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Hearing the voices of God’s same-gender loving children
“…the crowd gathered and was bewildered, because each one heard them speaking in the native tongues of each.” Acts 2:6
What are the many things we say about hearing? Some say we hear what we want to hear. Some say that we have so adjusted our hearing that we can only hear those like ourselves. The song asks the question, “How many ears must a man have, before he can hear people cry?”How strange it is that some who are the modern day “Sons and daughters” of slaves have the audacity to use the Bible “like a stick” against same-gender loving persons.
One of the major miracles of Pentecost was in the hearing … Persons “heard” others in ways that they had not heard them before. God implanted within them a new kind of hearing aid that blotted out the noise of linguistic arrogance, which made them hear voices they had not listened to in the past.
So it must be as we “hear” the voices of our same-gender loving brothers and sisters as they want to have the right to publicly commit themselves to the one whom they love. How strange it is that those who declare, “God is love”. Who say with such fervor that the love of God is revealed in Jesus Christ, yet would invalidate some whose love for each other is as God-like as the love of any of us.
In that wonderful stage drama called “The Slave Narratives”, one of the characters says of the slave masters; “They used the Bible like a stick against us”. They were speaking of the constant use by slave masters of the biblical passage, “Slaves be obedient to your masters” Those words of Scripture were used in an effort to force the slaves to be submissive to the acts of dehumanization that accompanied slavery. Praise God, my slave ancestors did not submit!
How strange it is that some who are the modern day “Son and daughters” of slaves have the audacity to use the Blible “like a stick” against same-gender loving persons. They claim to be “standing on the Word”. During slavery there were those also who claimed to be “standing on the Word” as they owned slaves. Do my colleagues understand that their modern day desecration of sacred writ to deny and supress the humanity and rights of gay men and women, is much like those who did the same to black folk.
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/hearing-the-voices-of-gods-same-gender-loving-children/
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Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Hearing the voices of God’s same-gender loving children
“…the crowd gathered and was bewildered, because each one heard them speaking in the native tongues of each.” Acts 2:6
What are the many things we say about hearing? Some say we hear what we want to hear. Some say that we have so adjusted our hearing that we can only hear those like ourselves. The song asks the question, “How many ears must a man have, before he can hear people cry?”How strange it is that some who are the modern day “Sons and daughters” of slaves have the audacity to use the Bible “like a stick” against same-gender loving persons.
One of the major miracles of Pentecost was in the hearing … Persons “heard” others in ways that they had not heard them before. God implanted within them a new kind of hearing aid that blotted out the noise of linguistic arrogance, which made them hear voices they had not listened to in the past.
So it must be as we “hear” the voices of our same-gender loving brothers and sisters as they want to have the right to publicly commit themselves to the one whom they love. How strange it is that those who declare, “God is love”. Who say with such fervor that the love of God is revealed in Jesus Christ, yet would invalidate some whose love for each other is as God-like as the love of any of us.
In that wonderful stage drama called “The Slave Narratives”, one of the characters says of the slave masters; “They used the Bible like a stick against us”. They were speaking of the constant use by slave masters of the biblical passage, “Slaves be obedient to your masters” Those words of Scripture were used in an effort to force the slaves to be submissive to the acts of dehumanization that accompanied slavery. Praise God, my slave ancestors did not submit!
How strange it is that some who are the modern day “Son and daughters” of slaves have the audacity to use the Blible “like a stick” against same-gender loving persons. They claim to be “standing on the Word”. During slavery there were those also who claimed to be “standing on the Word” as they owned slaves. Do my colleagues understand that their modern day desecration of sacred writ to deny and supress the humanity and rights of gay men and women, is much like those who did the same to black folk.
Gilbert H. Caldwell is a retired United Methodist minister, a veteran of the Black Civil Rights Movement, a founding member of Black Methodists for Church Renewal, an outspoken advocate for the civil rights of LGBT people and a founding partner of Truth in Progress.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
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RSS Feed
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/hearing-the-voices-of-gods-same-gender-loving-children/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Just Don’t Do It, Until…:Preaching On Homosexuality
My own stance in preaching on homosexuality has taken shape in the midst of friendships. As a professor who teaches preaching, I have considered many times how to help me preach on homosexuality, and it begins with this instruction: just don’t do it. I often tell students and friends that we ought not to preach on homosexuality—for or against it—until we are willing to dig deeply into the history of our theologies and embedded presumptions on sexuality in general. We don’t know how to talk about sex between men and women (the only kind of sex many label “normal”)—how are we to speak about the lives, the experiences, the hopes and hurts of those whose realities are at best an enigma to us and at worst, an abomination to us. Much of what we think about sexuality, in general, needs to be broadened and deepened by exploring new scientific information, biblical viewpoints from a wider lens than our own small communities, and listening to the people about whom we speak.
Don’t preach about homosexuality until we are willing to teach our congregations to listen and to be compassionate in our listening. Or, as the Jewish Rabbi Irving Greenberg noted, “The Holocaust confronts us with unanswerable questions. But let us agree to one principle: no statement, theological or otherwise, should be made that would not be credible in the presence of the burning children.”1 In our church communities, SGL (same-gender loving) people are the “burning children” among us. Don’t preach on homosexuality until we’ve found compassion in our own hearts for young people jumping off bridges, hanging themselves in the woods, or taking vials and vials of pills to end the psychic, emotional, spiritual, and physical pain inflicted on them because they are SGL.
Just don’t preach a sermon on homosexuality until we are willing to prime our congregations with in-depth, critical Bible study that engages the implication of our theological responses as well as the texts themselves. One would expect that this critical study of the Bible on behalf of the marginalized and endangered would be a natural inclination among Black Christians. After all, as Womanist ethicist Kelly Brown Douglas asked, “How can a community that has suffered under an oppression covered with a sacred canopy inflict the same oppression upon others?”2 In other words, African Americans suffered under a reading of the Bible that condoned and made slavery a sacred right, a God-ordained reality. The Bible has much more to say about slavery—how to treat your slaves, how not to beat them to death, how not to work them to death, as well as the slaves’ responsibility to be “good servants.” One cannot escape the fact that neither the old nor the new Witness consistently expects the eradication of slavery. And yet, somehow, African Americans resisted this biblical witness and its interpretation by slave-owning, loving people. Slavery is much more pervasive and persuasive than the biblical witness on same-gender relationship.
In fact, there are texts that might hint as a neutral, if not positive, view on same-gender love relationships. For example, most preachers willingly ignore some texts that might suggest a little more than friendship. David’s relationship with Jonathan is a case in point. Jonathan loved David as he loved himself (1 Samuel 20:17; cf Ephesians 5:28). When Jonathan is killed in battle, David sings that Jonathan’s love was “wonderful” to him, more than that of any woman (2 Samuel 1:26). A queer commentary might see homoerotic expressions of love. But our biases and our fears won’t let us consider that the beloved David might have been sexually attracted and covenanted to his wives’ brother. Consider that Ruth’s declaration of love and fidelity for Naomi often is used to describe commitment between heterosexuals at marriage altars. We are able to bracket that this proclamation is made in a same-gender relationship. What if we took seriously that Ruth, the woman, said these words to Naomi, the woman, and understood them to mean the same thing we think they mean at the altar between a man and a woman (Ruth 1:16-18)?
We must admit that there is actually very little in the Bible about same-gender relationships. Much of what has been said, for example, about the encounter of angry people in the city of Gomorrah with the visiting angels is just wrong. Since many like to say, “The Bible interprets itself” (a statement I reject; people interpret biblical texts), let me at least indulge this sentiment. According to Ezekiel 16:49, the sin of Sodom and her daughters (surrounding cities) was that they were arrogant, overfed, and unconcerned; “they did not help the poor and needy.” There is no mention of sexual activity of any sort in the text. If one held to this intertextual interpretation principle espoused, then instead of focusing on sexuality when preaching on Genesis 19, preachers would focus on the fact that Lot threw a feast while he was willing to throw his daughters to the crowd to be feasted upon, for example. There is so much more to mine in that text than the knee-jerk turn to trite sermons against homosexuality.
I am not trying to take on the six or seven texts (that’s all) that speak in negative terms of same-gender sexual relationships. I am making the point that we often miss the point. And, we shouldn’t preach on homosexuality until we have also thoroughly studied those texts that do speak against it. A quick, topical reading of any text is wrong; such reading of texts that can harm SGL people is also wrong.
People can and often do spew venom in the face of people who are members of their congregations, of their families, and of their communities with no thought of the consequences such venom does to the souls of folk (including their own). Partly why such behavior is possible is because people are afraid of growing into a different theological space, afraid that if “that” isn’t true, what else might not be true? In addition, people are deeply afraid of the heretical “slippery slope,” i.e., the fear that they will “compromise” on godly principles as they shift ethical and theological positions.
But, please, don’t preach on homosexuality until we have actually spent time befriending same-gender loving or transgender people. Don’t preach on homosexuality until we’ve actually listened, really listened, to the damage that has been done in the name of God to people who are LGBTIQ (lesbian, gay, bi-sexual, transgender, intersexual, or queer). I will never forget being in a workshop in the early 1980s with Dr. James Forbes. In role-play, we answered the question, “Why do the church and my family reject me?” from the vantage point of a gay or lesbian person. The catch was that we each had to be the gay person asking. My theology did not shift in that moment, but my compassion did. I heard, from my own mouth, the anguish of the ostracized.
So now I advise that preachers just don’t preach a sermon on homosexuality until we are willing to admit that the default characterizations of people with same-gender attractions are often buffoonery stereotypes and caricatures. Words matter. So when the preacher says “those gays,” these two words become shorthand code for a conjured image of out-of-control sex fiends, preying on “real people,” and maybe even having sex with their dog. (Someone gave me these descriptions when I asked, “What do you imagine or see when I say ‘those gays’?” Preachers have an obligation to examine their own imaginations and presumptions. We must take care of our words. And until we’ve taken violent, pejorative rhetoric out of our everyday language about people who are not heterosexual, we should not preach about it.
Then I remembered that none of that information moved me in the beginning. So I decided to tell stories.
Alone and rejected
When I was a hospital chaplain, I received a call from a nurse at two in the morning. A young man was crying uncontrollably. It was early in the HIV/AIDS epidemic, at the time when hearing “you have AIDS” almost inevitably meant a death sentence. It was when universal precautions meant we did not touch a patient with our bare hands; we always had on latex gloves. I broke several rules in the name of love that day, including holding him in my arms without the universal precautions while he soaked my blouse with tears and snot. When he could finally speak, I learned that he was the disowned son of a Southern Baptist minister. His lover had left him, saying that he could not watch another person die from AIDS. And, he said, I was the first person to touch him skin-to-skin in four years. We cried together. He told me how much he had tried to change; how the church had convinced him that he was going to hell; how he didn’t understand how God could make him gay, and then punish him for being gay. He cried some more. He told me about the destructive behavior in which he had engaged since his father-pastor had convinced him that he was going to hell anyway. And he cried some more as he told me how much he loved Jesus and was so sad that Jesus didn’t love him. My encounter with him was a critical moment in my own shift.
Better dead than gay?
I thought about the time I was with a young friend when he received a call from a friend. That friend was sitting in the closet (literally and figuratively) threatening suicide because his father and mother had just found his messages to his lover. His father had screamed to him, “I would rather you be dead than gay.” He was contemplating obliging him. We convinced him to let us come to him, but by the time he was going to let us, his parents were “dragging” him to church to pray the devil out of him, he said. We met him at church. I drove into the parking lot of my home church and my heart broke. When we found him, I hugged him. I said nothing. I just offered him my arms.
I am converted by what I know about God, what I know about God’s people, and what I understand about biblical interpretations–I have decided that I cannot keep silent. After years of grappling with the texts, and living among my faithful friends, I now accept that homosexuality is not a choice people make, but a struggle in the human soul to live authentically as she or he is. I know—after years of studying the Bible and teaching the Hebrew text—that we misrepresent God on what is the nature of being human and being godly. People cannot change being gay any more than they can change being six feet two inches. Working as a counselor and preacher, I have seen too much damage of the bodies and souls of people who have worked “to be delivered from a ‘spirit’ of homosexuality.” I’ve rocked in my arms too many people who have been brutalized by a theology that insists that God hates them. I have walked with too many gay/lesbian/trans/bi-/queer Christians whose faith, deep spiritual life, authenticity, prayer life, and integrity runs rings around that of people who want them delivered from who they are. I am converted by what I know about God, by what I know about these God’s people, and by what I understand about our own biblical interpretations. I have decided, given the continued struggle of SGL/LGBTIQ Christians, that I cannot keep silent.
Make the commitment to stop preaching hatred. It’s a start.I end with this note: I do have some hope that the Black church writ large will come into its own heritage of standing with and on the side of the least among us, those on the margins. All of the private conversations I have had with people who are recognized conservative evangelicals who admire my stance and my love ethic, even though they don’t believe they can publicly stand with me, fuel this hope. As one friend said, “I don’t know what I think about homosexuality anymore, but I know that we’re going to hell for the way we treat people.” This friend at least made the commitment to stop preaching hatred. It’s a start.
Resources:
Yvette Flunder. Where the Edge Gathers: Building a Community of Radical Inclusion. Cleveland, OH: The Pilgrim Press, 2005.
Peter J. Gomes. The Good Book: Reading the Bible with Head and Heart. New York, NY: HarperCollins Publishers, Inc., 1996.
Horace L. Griffin. Their Own Receive Them Not: African American Lesbians & Gays in Black Churches. Cleveland, OH: The Pilgrim Press, 2006.
Notes
1. Irving Greenberg. “Judaism, Christianity, and Partnership after the Twentieth Century,” Christianity in Jewish Terms, Tivka Frymer-Kensky, ed., http://lamentations324.blogspot.com/2008/01/in-presence-of-burning-children-part.html, accessed 8 November 2010.
2. Kelly Brown Douglas. Sexuality and the Black Church: A Womanist Perspective. (3rd printing). Maryknoll, NY: Orbis Books, 2003, 91.
By Valerie Bridgeman, founding president and CEO of WomanPreach! Inc., a non-profit training organization that helps preaching women find their prophetic voice. She teaches Hebrew Bible/Homiletics and Worship at Lancaster Theological Seminary, Lancaster, PA. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/just-dont-do-it-until-preaching-on-homosexuality/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
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How to Begin
Resources
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Events
Get Involved
Tumblr
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Just Don’t Do It, Until…:Preaching On Homosexuality
My own stance in preaching on homosexuality has taken shape in the midst of friendships. As a professor who teaches preaching, I have considered many times how to help me preach on homosexuality, and it begins with this instruction: just don’t do it. I often tell students and friends that we ought not to preach on homosexuality—for or against it—until we are willing to dig deeply into the history of our theologies and embedded presumptions on sexuality in general. We don’t know how to talk about sex between men and women (the only kind of sex many label “normal”)—how are we to speak about the lives, the experiences, the hopes and hurts of those whose realities are at best an enigma to us and at worst, an abomination to us. Much of what we think about sexuality, in general, needs to be broadened and deepened by exploring new scientific information, biblical viewpoints from a wider lens than our own small communities, and listening to the people about whom we speak.
Don’t preach about homosexuality until we are willing to teach our congregations to listen and to be compassionate in our listening. Or, as the Jewish Rabbi Irving Greenberg noted, “The Holocaust confronts us with unanswerable questions. But let us agree to one principle: no statement, theological or otherwise, should be made that would not be credible in the presence of the burning children.”1 In our church communities, SGL (same-gender loving) people are the “burning children” among us. Don’t preach on homosexuality until we’ve found compassion in our own hearts for young people jumping off bridges, hanging themselves in the woods, or taking vials and vials of pills to end the psychic, emotional, spiritual, and physical pain inflicted on them because they are SGL.
Just don’t preach a sermon on homosexuality until we are willing to prime our congregations with in-depth, critical Bible study that engages the implication of our theological responses as well as the texts themselves. One would expect that this critical study of the Bible on behalf of the marginalized and endangered would be a natural inclination among Black Christians. After all, as Womanist ethicist Kelly Brown Douglas asked, “How can a community that has suffered under an oppression covered with a sacred canopy inflict the same oppression upon others?”2 In other words, African Americans suffered under a reading of the Bible that condoned and made slavery a sacred right, a God-ordained reality. The Bible has much more to say about slavery—how to treat your slaves, how not to beat them to death, how not to work them to death, as well as the slaves’ responsibility to be “good servants.” One cannot escape the fact that neither the old nor the new Witness consistently expects the eradication of slavery. And yet, somehow, African Americans resisted this biblical witness and its interpretation by slave-owning, loving people. Slavery is much more pervasive and persuasive than the biblical witness on same-gender relationship.
In fact, there are texts that might hint as a neutral, if not positive, view on same-gender love relationships. For example, most preachers willingly ignore some texts that might suggest a little more than friendship. David’s relationship with Jonathan is a case in point. Jonathan loved David as he loved himself (1 Samuel 20:17; cf Ephesians 5:28). When Jonathan is killed in battle, David sings that Jonathan’s love was “wonderful” to him, more than that of any woman (2 Samuel 1:26). A queer commentary might see homoerotic expressions of love. But our biases and our fears won’t let us consider that the beloved David might have been sexually attracted and covenanted to his wives’ brother. Consider that Ruth’s declaration of love and fidelity for Naomi often is used to describe commitment between heterosexuals at marriage altars. We are able to bracket that this proclamation is made in a same-gender relationship. What if we took seriously that Ruth, the woman, said these words to Naomi, the woman, and understood them to mean the same thing we think they mean at the altar between a man and a woman (Ruth 1:16-18)?
We must admit that there is actually very little in the Bible about same-gender relationships. Much of what has been said, for example, about the encounter of angry people in the city of Gomorrah with the visiting angels is just wrong. Since many like to say, “The Bible interprets itself” (a statement I reject; people interpret biblical texts), let me at least indulge this sentiment. According to Ezekiel 16:49, the sin of Sodom and her daughters (surrounding cities) was that they were arrogant, overfed, and unconcerned; “they did not help the poor and needy.” There is no mention of sexual activity of any sort in the text. If one held to this intertextual interpretation principle espoused, then instead of focusing on sexuality when preaching on Genesis 19, preachers would focus on the fact that Lot threw a feast while he was willing to throw his daughters to the crowd to be feasted upon, for example. There is so much more to mine in that text than the knee-jerk turn to trite sermons against homosexuality.
I am not trying to take on the six or seven texts (that’s all) that speak in negative terms of same-gender sexual relationships. I am making the point that we often miss the point. And, we shouldn’t preach on homosexuality until we have also thoroughly studied those texts that do speak against it. A quick, topical reading of any text is wrong; such reading of texts that can harm SGL people is also wrong.
People can and often do spew venom in the face of people who are members of their congregations, of their families, and of their communities with no thought of the consequences such venom does to the souls of folk (including their own). Partly why such behavior is possible is because people are afraid of growing into a different theological space, afraid that if “that” isn’t true, what else might not be true? In addition, people are deeply afraid of the heretical “slippery slope,” i.e., the fear that they will “compromise” on godly principles as they shift ethical and theological positions.
But, please, don’t preach on homosexuality until we have actually spent time befriending same-gender loving or transgender people. Don’t preach on homosexuality until we’ve actually listened, really listened, to the damage that has been done in the name of God to people who are LGBTIQ (lesbian, gay, bi-sexual, transgender, intersexual, or queer). I will never forget being in a workshop in the early 1980s with Dr. James Forbes. In role-play, we answered the question, “Why do the church and my family reject me?” from the vantage point of a gay or lesbian person. The catch was that we each had to be the gay person asking. My theology did not shift in that moment, but my compassion did. I heard, from my own mouth, the anguish of the ostracized.
So now I advise that preachers just don’t preach a sermon on homosexuality until we are willing to admit that the default characterizations of people with same-gender attractions are often buffoonery stereotypes and caricatures. Words matter. So when the preacher says “those gays,” these two words become shorthand code for a conjured image of out-of-control sex fiends, preying on “real people,” and maybe even having sex with their dog. (Someone gave me these descriptions when I asked, “What do you imagine or see when I say ‘those gays’?” Preachers have an obligation to examine their own imaginations and presumptions. We must take care of our words. And until we’ve taken violent, pejorative rhetoric out of our everyday language about people who are not heterosexual, we should not preach about it.
Then I remembered that none of that information moved me in the beginning. So I decided to tell stories.
Alone and rejected
When I was a hospital chaplain, I received a call from a nurse at two in the morning. A young man was crying uncontrollably. It was early in the HIV/AIDS epidemic, at the time when hearing “you have AIDS” almost inevitably meant a death sentence. It was when universal precautions meant we did not touch a patient with our bare hands; we always had on latex gloves. I broke several rules in the name of love that day, including holding him in my arms without the universal precautions while he soaked my blouse with tears and snot. When he could finally speak, I learned that he was the disowned son of a Southern Baptist minister. His lover had left him, saying that he could not watch another person die from AIDS. And, he said, I was the first person to touch him skin-to-skin in four years. We cried together. He told me how much he had tried to change; how the church had convinced him that he was going to hell; how he didn’t understand how God could make him gay, and then punish him for being gay. He cried some more. He told me about the destructive behavior in which he had engaged since his father-pastor had convinced him that he was going to hell anyway. And he cried some more as he told me how much he loved Jesus and was so sad that Jesus didn’t love him. My encounter with him was a critical moment in my own shift.
Better dead than gay?
I thought about the time I was with a young friend when he received a call from a friend. That friend was sitting in the closet (literally and figuratively) threatening suicide because his father and mother had just found his messages to his lover. His father had screamed to him, “I would rather you be dead than gay.” He was contemplating obliging him. We convinced him to let us come to him, but by the time he was going to let us, his parents were “dragging” him to church to pray the devil out of him, he said. We met him at church. I drove into the parking lot of my home church and my heart broke. When we found him, I hugged him. I said nothing. I just offered him my arms.
I am converted by what I know about God, what I know about God’s people, and what I understand about biblical interpretations–I have decided that I cannot keep silent. After years of grappling with the texts, and living among my faithful friends, I now accept that homosexuality is not a choice people make, but a struggle in the human soul to live authentically as she or he is. I know—after years of studying the Bible and teaching the Hebrew text—that we misrepresent God on what is the nature of being human and being godly. People cannot change being gay any more than they can change being six feet two inches. Working as a counselor and preacher, I have seen too much damage of the bodies and souls of people who have worked “to be delivered from a ‘spirit’ of homosexuality.” I’ve rocked in my arms too many people who have been brutalized by a theology that insists that God hates them. I have walked with too many gay/lesbian/trans/bi-/queer Christians whose faith, deep spiritual life, authenticity, prayer life, and integrity runs rings around that of people who want them delivered from who they are. I am converted by what I know about God, by what I know about these God’s people, and by what I understand about our own biblical interpretations. I have decided, given the continued struggle of SGL/LGBTIQ Christians, that I cannot keep silent.
Make the commitment to stop preaching hatred. It’s a start.I end with this note: I do have some hope that the Black church writ large will come into its own heritage of standing with and on the side of the least among us, those on the margins. All of the private conversations I have had with people who are recognized conservative evangelicals who admire my stance and my love ethic, even though they don’t believe they can publicly stand with me, fuel this hope. As one friend said, “I don’t know what I think about homosexuality anymore, but I know that we’re going to hell for the way we treat people.” This friend at least made the commitment to stop preaching hatred. It’s a start.
Resources:
Yvette Flunder. Where the Edge Gathers: Building a Community of Radical Inclusion. Cleveland, OH: The Pilgrim Press, 2005.
Peter J. Gomes. The Good Book: Reading the Bible with Head and Heart. New York, NY: HarperCollins Publishers, Inc., 1996.
Horace L. Griffin. Their Own Receive Them Not: African American Lesbians & Gays in Black Churches. Cleveland, OH: The Pilgrim Press, 2006.
Notes
1. Irving Greenberg. “Judaism, Christianity, and Partnership after the Twentieth Century,” Christianity in Jewish Terms, Tivka Frymer-Kensky, ed., http://lamentations324.blogspot.com/2008/01/in-presence-of-burning-children-part.html, accessed 8 November 2010.
2. Kelly Brown Douglas. Sexuality and the Black Church: A Womanist Perspective. (3rd printing). Maryknoll, NY: Orbis Books, 2003, 91.
By Valerie Bridgeman, founding president and CEO of WomanPreach! Inc., a non-profit training organization that helps preaching women find their prophetic voice. She teaches Hebrew Bible/Homiletics and Worship at Lancaster Theological Seminary, Lancaster, PA. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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Ways pastors can dialogue with churches about homosexuality
According to popular reports, sexuality is a taboo topic in African American churches. The black church has been described as simultaneously one of the most homophobic and homo-accepting institutions. In recent years there have been numerous media stories that have centered around the intersections of black churches and sexuality, in general, and homosexuality, in particular. On one hand, black churches have figured centrally as the foil in discussions of the push for social equality on the part of LGBT persons in American society, as well as within Christian churches (i.e. same-sex marriage, “don’t ask, don’t tell”). On the other hand, there have been sensational accounts of sex scandals (i.e. no need to name names) in which African American preachers have been the main protagonists. In the former, black churches are typically cast as hyper-homophobic even as they are part of the larger culture of American evangelicalism that, as a rule, continues to unofficially elevate homosexuality as an ultimate “sin.” As for the latter, whether alleged or confirmed, the coverage and appeal of these stories taps into centuries-old tropes of black sexuality—both gay and straight—as defined by deviance.
Black church-goers want constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes.There is, of course, much complexity obscured by these two trajectories. Still, given their prevalence, perhaps it is unsurprising that black churches would adopt a posture of silence on matters of sexuality. Caught between a rock (i.e. the scapegoat) and a hard place (i.e. the shame), who wouldn’t attempt to opt out of the public conversation? What W.E.B. Du Bois stated in a 1926 speech to the NAACP largely remains true, “We are ashamed of sex and we lower our eyes when people talk of it… Our worst side has been so shamelessly emphasized that we are denying we have or ever had a worst side.”
Yet even if silence and indifference (or opposition) appear to be the default position, African American congregations are anything but silent on such matters. Almost three years ago I had the opportunity to speak with more than one hundred African American Christians—clergy and lay people—from across the country. In small groups of about ten to fifteen, these conversations captured the diversity and dynamism (i.e. class, denomination, age, gender, physical location, etc.) that is black churches. Yet they all shared at least two common qualities: they lasted beyond the time allotted and they ended with requests for follow-up dialogues. If nothing else, black church-goers want for a constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes. Moreover, without fail, the preachers I spoke with insisted that church ought to be a space that such dialogues can take place.
Black religious leaders are recognizing the urgency of a more open, honest conversation about sexuality.Increasingly, black religious leaders are recognizing the urgency of a more open, honest, and helpful conversation about sexuality (including homosexuality) within their churches. Rev. Dr. Calvin Butts‟ Op-Ed in the Atlanta Journal Constitution in October 2010 in response to the Bishop Eddie Long affair immediately comes to mind. In his essay, Rev. Butts pointed to HIV/AIDS as a motivating rationale for his call. In doing so, he helpfully highlighted how a conversation about sexuality has implications beyond theological, congregational or cultural politics. We need not another reminder (or perhaps we do) that the fastest growing population of new HIV cases are black women, a group long considered the core constituency of black churches. However, one still has to wonder about a discourse that shifts so easily from scandal and shame to STDs. What Rev. Butts’ timely essay reveals, more broadly, is that the posture of black churches toward sexuality has largely been that of reaction.
Can Christians re-imagine a conversation about sexuality on positive terms? The question, then, is whether black churches want to perpetuate an inherited discussion—what Du Bois described as “second-hand soul clothes”—of sexuality defined by deviance and/or disease. Even if the AIDS pandemic (or a specific scandal) forces a discussion of sex, is it possible for churches to proactively push past this pathology lens? Even more, is it plausible that Christians, black and white, might re-imagine a conversation about sexuality on positive terms? What would it mean for black churches to take ownership over the terms on which this conversation takes place; or least the terms of their participation.
By no means am I attempting to conflate pillow-talk with gospel-preaching. But I’d wager (forgive me!) that most readers of the African American Lectionary would agree that black churches could stand to develop a language around sexuality that more helpfully addresses the experiences, expectations and actions of those who occupy its pulpits and pews. To this end, what follows are just a few preliminary thoughts—by way of several familiar challenges to the conversation—to consider as we seek to develop that deeper dialogue.
“But the Bible says…”
Many believe that there is no way to get around perceived biblical injunctions again homosexuality. Maybe we are unwilling to acknowledge the inescapable act of interpretation or to own the biases behind our selective privileging/ignoring of certain texts. Yet perhaps we can re-frame discussions of texts on sex and sexuality in the Bible as passages worthy of and strong enough for substantive questioning, rather than transparent and irrefutable proclamations. Haven’t we done this type of thing before for passages on slavery and gender? Conversations with laypersons reveal that this Socratic kind of “everyday” hermeneutic is already common.
“I’m not a sexuality-expert”
While the Bible is an area of presumed expertise for preachers, many pastors may not feel they have adequate training to teach or preach on sexuality, in general, or homosexuality, in particular. This may, in fact, be a fair assessment. If so, then why not consider inviting someone who is trained to do so? I know too many people who are well-qualified to teach on this topic, who maintain a deep respect and commitment to black churches, and who would love to help lead such a dialogue. You can also e-mail the Lectionary and they will provide you a list too.
“Sermons and sexuality don’t mix”
Perhaps the deep dialogue needed for difficult topics also requires the space offered in smaller groups.
Although there are a few pastors who feel qualified (or comfortable enough) to preach on sexuality, there are others who believe that sermons and sex talk should never mix—period. The pulpit, in many ways, is a place to start conversations; a space to break fallow ground. Perhaps, then, the deep dialogue needed for difficult topics also requires the space offered in smaller groups. My own research suggests that for each pastor who won’t ever preach on sexuality, there are plenty of Sunday school teachers who are already taking it on. Maybe discussions can begin in a Bible Study or a leader’s gathering. There is a forum that will work.
“Protect the right to sin?”
For many reasons—some more legitimate than others—many African Americans respond with hostility to recent efforts to link the struggle for LGBT civil rights to the Civil Rights movement of the 1950s and 60s. Even if black churches hold fast to a conviction that homosexuality is a sin, since when has sin disqualified one from equal rights and protection under the law? To the extent that the legal rights of citizens supersede sin, would it be a sin for black preachers, at least those who claim to stand in the prophetic tradition, to take a public position against hate speech against gays and lesbians? Never mind supporting same-sex marriage, and the range of legal protections it provides to many African Americans.
To be clear, creating a critical yet constructive conversation about sexuality and religion is not a challenge posed to black churches alone. This is a much bigger public predicament. Even in the university setting, many assume spirituality and sexuality to be mutually exclusive subjects. Such a goal, then, requires hard work for good reason; it is light lifting by no measure. Still, I take hope in things big and small. An op-ed from an influential pastor. Conversations with colleagues. Enthusiasm on the ground by local church-folk. An on-line dialogue sponsored by the African American Lectionary project. This is indeed a moment of possibility. Let the next stage of the conversation begin.
By Josef Sorett, Ph.D., is an assistant professor of Religion and African-American Studies at Columbia University. He is an interdisciplinary historian of religion in America, with a particular focus on black communities and cultures in the United States. His research and teaching interests include American religious history; African American religions; hip hop culture and the arts; gender and sexuality; and the role of religion in public life. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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http://www.manyvoices.org/blog/resource/ways-pastors-can-dialogue-with-churches-about-homosexuality/
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Ways pastors can dialogue with churches about homosexuality
According to popular reports, sexuality is a taboo topic in African American churches. The black church has been described as simultaneously one of the most homophobic and homo-accepting institutions. In recent years there have been numerous media stories that have centered around the intersections of black churches and sexuality, in general, and homosexuality, in particular. On one hand, black churches have figured centrally as the foil in discussions of the push for social equality on the part of LGBT persons in American society, as well as within Christian churches (i.e. same-sex marriage, “don’t ask, don’t tell”). On the other hand, there have been sensational accounts of sex scandals (i.e. no need to name names) in which African American preachers have been the main protagonists. In the former, black churches are typically cast as hyper-homophobic even as they are part of the larger culture of American evangelicalism that, as a rule, continues to unofficially elevate homosexuality as an ultimate “sin.” As for the latter, whether alleged or confirmed, the coverage and appeal of these stories taps into centuries-old tropes of black sexuality—both gay and straight—as defined by deviance.
Black church-goers want constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes.There is, of course, much complexity obscured by these two trajectories. Still, given their prevalence, perhaps it is unsurprising that black churches would adopt a posture of silence on matters of sexuality. Caught between a rock (i.e. the scapegoat) and a hard place (i.e. the shame), who wouldn’t attempt to opt out of the public conversation? What W.E.B. Du Bois stated in a 1926 speech to the NAACP largely remains true, “We are ashamed of sex and we lower our eyes when people talk of it… Our worst side has been so shamelessly emphasized that we are denying we have or ever had a worst side.”
Yet even if silence and indifference (or opposition) appear to be the default position, African American congregations are anything but silent on such matters. Almost three years ago I had the opportunity to speak with more than one hundred African American Christians—clergy and lay people—from across the country. In small groups of about ten to fifteen, these conversations captured the diversity and dynamism (i.e. class, denomination, age, gender, physical location, etc.) that is black churches. Yet they all shared at least two common qualities: they lasted beyond the time allotted and they ended with requests for follow-up dialogues. If nothing else, black church-goers want for a constructive conversation about sexuality that moves beyond rumor mills and media sound-bytes. Moreover, without fail, the preachers I spoke with insisted that church ought to be a space that such dialogues can take place.
Black religious leaders are recognizing the urgency of a more open, honest conversation about sexuality.Increasingly, black religious leaders are recognizing the urgency of a more open, honest, and helpful conversation about sexuality (including homosexuality) within their churches. Rev. Dr. Calvin Butts‟ Op-Ed in the Atlanta Journal Constitution in October 2010 in response to the Bishop Eddie Long affair immediately comes to mind. In his essay, Rev. Butts pointed to HIV/AIDS as a motivating rationale for his call. In doing so, he helpfully highlighted how a conversation about sexuality has implications beyond theological, congregational or cultural politics. We need not another reminder (or perhaps we do) that the fastest growing population of new HIV cases are black women, a group long considered the core constituency of black churches. However, one still has to wonder about a discourse that shifts so easily from scandal and shame to STDs. What Rev. Butts’ timely essay reveals, more broadly, is that the posture of black churches toward sexuality has largely been that of reaction.
Can Christians re-imagine a conversation about sexuality on positive terms? The question, then, is whether black churches want to perpetuate an inherited discussion—what Du Bois described as “second-hand soul clothes”—of sexuality defined by deviance and/or disease. Even if the AIDS pandemic (or a specific scandal) forces a discussion of sex, is it possible for churches to proactively push past this pathology lens? Even more, is it plausible that Christians, black and white, might re-imagine a conversation about sexuality on positive terms? What would it mean for black churches to take ownership over the terms on which this conversation takes place; or least the terms of their participation.
By no means am I attempting to conflate pillow-talk with gospel-preaching. But I’d wager (forgive me!) that most readers of the African American Lectionary would agree that black churches could stand to develop a language around sexuality that more helpfully addresses the experiences, expectations and actions of those who occupy its pulpits and pews. To this end, what follows are just a few preliminary thoughts—by way of several familiar challenges to the conversation—to consider as we seek to develop that deeper dialogue.
“But the Bible says…”
Many believe that there is no way to get around perceived biblical injunctions again homosexuality. Maybe we are unwilling to acknowledge the inescapable act of interpretation or to own the biases behind our selective privileging/ignoring of certain texts. Yet perhaps we can re-frame discussions of texts on sex and sexuality in the Bible as passages worthy of and strong enough for substantive questioning, rather than transparent and irrefutable proclamations. Haven’t we done this type of thing before for passages on slavery and gender? Conversations with laypersons reveal that this Socratic kind of “everyday” hermeneutic is already common.
“I’m not a sexuality-expert”
While the Bible is an area of presumed expertise for preachers, many pastors may not feel they have adequate training to teach or preach on sexuality, in general, or homosexuality, in particular. This may, in fact, be a fair assessment. If so, then why not consider inviting someone who is trained to do so? I know too many people who are well-qualified to teach on this topic, who maintain a deep respect and commitment to black churches, and who would love to help lead such a dialogue. You can also e-mail the Lectionary and they will provide you a list too.
“Sermons and sexuality don’t mix”
Perhaps the deep dialogue needed for difficult topics also requires the space offered in smaller groups.
Although there are a few pastors who feel qualified (or comfortable enough) to preach on sexuality, there are others who believe that sermons and sex talk should never mix—period. The pulpit, in many ways, is a place to start conversations; a space to break fallow ground. Perhaps, then, the deep dialogue needed for difficult topics also requires the space offered in smaller groups. My own research suggests that for each pastor who won’t ever preach on sexuality, there are plenty of Sunday school teachers who are already taking it on. Maybe discussions can begin in a Bible Study or a leader’s gathering. There is a forum that will work.
“Protect the right to sin?”
For many reasons—some more legitimate than others—many African Americans respond with hostility to recent efforts to link the struggle for LGBT civil rights to the Civil Rights movement of the 1950s and 60s. Even if black churches hold fast to a conviction that homosexuality is a sin, since when has sin disqualified one from equal rights and protection under the law? To the extent that the legal rights of citizens supersede sin, would it be a sin for black preachers, at least those who claim to stand in the prophetic tradition, to take a public position against hate speech against gays and lesbians? Never mind supporting same-sex marriage, and the range of legal protections it provides to many African Americans.
To be clear, creating a critical yet constructive conversation about sexuality and religion is not a challenge posed to black churches alone. This is a much bigger public predicament. Even in the university setting, many assume spirituality and sexuality to be mutually exclusive subjects. Such a goal, then, requires hard work for good reason; it is light lifting by no measure. Still, I take hope in things big and small. An op-ed from an influential pastor. Conversations with colleagues. Enthusiasm on the ground by local church-folk. An on-line dialogue sponsored by the African American Lectionary project. This is indeed a moment of possibility. Let the next stage of the conversation begin.
By Josef Sorett, Ph.D., is an assistant professor of Religion and African-American Studies at Columbia University. He is an interdisciplinary historian of religion in America, with a particular focus on black communities and cultures in the United States. His research and teaching interests include American religious history; African American religions; hip hop culture and the arts; gender and sexuality; and the role of religion in public life. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
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RSS Feed
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Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/ways-pastors-can-dialogue-with-churches-about-homosexuality/
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Please spread the word about Many Voices.
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Preaching to affirm homosexuality in African American churches that have traditionally condemned it is not a job for the faint of heart. After the preacher has determined, through prayer and meditation, that God is leading him to preach about homosexuality in an affirmative way, the preacher should pray for a strategy about how best to proceed. Though each congregation is different, it is advisable that the preacher inform key lay leaders through one-on-one meetings or bible studies before preaching to the congregation. Surprising lay leaders in the morning sermon could cause the preacher to be run out of her pulpit.
A preacher must walk church members through the scriptures and teach the importance of interpreting texts within their many contexts.Next, since the bible’s teachings on homosexuality are the reasons many African Americans give for their belief that homosexuality is a sin and thereby serving as justification for them to reject their gay brothers and sisters, the preacher must take time to exegete bible passages that pertain, or are thought to pertain, to homosexuality. Third, the preacher must educate the congregation. She must walk her members through the scriptures in great detail and teach them the importance of interpreting texts within their many contexts. Interpreting texts in contexts means not just understanding the bible literally, but exploring the circumstances and situations surrounding biblical passages. Detailed study of the bible means studying who wrote the texts, why they wrote them, what was happening in them, when they were written, and how the language the writers used in the texts conveys meaning. If the pastor prepares other sermons that exemplify deep study before preaching about homosexuality, members will at least understand how the pastor came to his theological position.
Exegesis
Since Leviticus 18:22 and 20:13 are the only two verses in the Old Testament that explicitly address same sex relationships, they will be the focus of our exegetical efforts in this article. If we closely examine these verses we will begin to understand the complexities of sexuality in the ancient Israel and how they influence the ways we view sexuality in our contemporary world.
Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. In Leviticus, the Israelites were instructed by God about how they should live their daily lives as people who were holy and acceptable to God. The law contained admonitions about what to eat, what to wear, acceptable animal sacrifices and sexual behaviors, and priestly duties. Abominations or actions deemed detestable in the eyes of God included eating shellfish (i.e. crab, shrimp, and lobster, 11:10-12) and eating meat with blood in it (non kosher 17:14). In Leviticus 18:22 and 20:13 we read that if a man lay with a man as with a woman (has sexual intercourse with another man) it was considered an abomination. Punishment of death for both people was the consequence meted out in 20:13. In that verse, both parties were guilty of an abomination. In 18:22 only the man who penetrated another man was considered to be committing an abomination. Why was the penetrator singled out in one text as one who was acting wickedly? Why were not both parties considered an abomination in both verses? When we read the law in its entirety, we find that sexual relations between women were not mentioned at all. If the scriptures condemned homosexuality in general, would not all acts of homosexuality be forbidden? What was really going on in these verses?
In order to understand these verses, one has to first understand the concept of gender in the Israelite community. For the Israelites, structured and well-defined gender roles and sexual customs were not simply a matter of social identity, but a matter of survival.
1. The nation of Israel made their living off the land through farming and herding. They were also continually under threat of war and conflict with other nations. Therefore, every person in the community had to fulfill her or his proscribed role. People were needed to: provide pre- and post- natal care; bear, educate, and nurture the children; sow and gather the crops; make clothing; till the land; herd, feed, and slaughter the animals; store and preserve food; strategize and fight wars; and administer and adjudicate the law.
2. Continual reproduction was necessary to ensure that the nation would have human resources to fulfill all of its needs. Therefore, procreation was not simply the result of sexual pleasure, it was a duty.
3. In addition, Israel was a patriarchal society in which men ruled in every social sphere including their homes, political, economic and religious arenas.
4. Though women contributed in multifaceted ways to the well-being of the Israelite community, they were believed to be weaker and inferior to men. They were often treated as property of their fathers and husbands. Belief in the inherent inferiority of women necessitated that men comport themselves in manners as distinct from women as possible. Therefore, if a man behaved in ways that were deemed as womanly he disgraced his “manly honor.”
5. Sexual relations between two men was believed to have been a confusion of gender roles. Not only were men not supposed to be penetrated, they were also only supposed to penetrate the weaker sex – the women. Also, in many ancient cultures, a man who penetrated another male brought upon himself degradation and humiliation because of what he did to another male – he “cast [him] into the realm of women” by penetrating him.
6. Some biblical scholars believe that female homosexual relations was not prohibited in the bible because female same sex relations were not a challenge to “male domination.”
7. Men of that day could not conceive of women taking an active role in a sex act. A woman could not lose her “manly honor.” Sexual relations between women were unimportant and inconsequential.
Homosexuality Today
In addition to concerns about procreation, the law forbidding male sexual relations was rooted in the belief that men were superior to women. If men emulated women in any of their behavior, they would lose their “manly honor” or be considered weak in the eyes of the community. Though women in the United States have made tremendous advances in achieving equality in the past century, the attitudes of male superiority and female inferiority still influence male/female interaction. Some males still believe that one of the worst insults they can receive is being called a girl or woman. Therefore, men who have sex with other men are considered to be womanly or devoid of their “manly honor.”
To uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible. The day-to-day needs of men and women in contemporary North American societies are vastly different from the day-to-day needs of people in the ancient world. For example, most of us buy our food at a grocery store instead of raising and slaughtering our own animals or plowing and tilling our own land. Women are able to receive an education and earn their own living rather than being forced by societal mores to stay at home. Military service for young men (and women) is an option rather than a mandate. We purchase our clothes ready-made at malls and shopping centers instead of weaving, dying, designing, and sewing them ourselves. The bible is meant to lead us to God rather than be God. Therefore, to uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible which instructs us not to make an idol of anything above or on the earth (Ex. 20:4).
Some say that the word of God does not change and therefore, we should interpret all texts literally. If this were the case we would not eat crab or lobster (Lev. 11:10-12), wear clothing made out of blended fabrics (Lev. 19:19), cut or trim our hair or beards (Lev. 19:27), or forgive children who curse us (Lev. 20:9). We would kill them instead. Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. Since the world in which we live is so different than the ancient world, it is necessary that we, through the power and wisdom of the Holy Spirit, seek God’s will for our lives today.
Resources for African American Churches on Homosexuality
Books:
Comstock, Gary David. A Whosoever Church: Welcoming Lesbians and Gay Men into African American Congregations. 1st ed. Louisville, Ky.: Westminster John Knox Press, 2001.
Douglas, Kelly Brown. Sexuality and the Black Church: A Womanist Perspective. Maryknoll, NY: Orbis Books, 1999.
Helminiak, Daniel A. What the Bible Really Says About Homosexuality: Millennium Edition, Updated and Expanded. Millennium ed. Tajique, NM: Alamo Square Press, 2000.
Greenberg, Steven, and ebrary Inc. Wrestling with God and Men Homosexuality in the Jewish Tradition. Madison, WI. University of Wisconsin Press, 2004.
Griffin, Horace L. Their Own Receive Them Not: African American Lesbians and Gays in Black Churches. Cleveland, OH: Pilgrim Press, 2006.
Mutua, Athena D. Progressive Black Masculinities. New York, NY: Routledge, 2006. Nissinen, Martti. Homoeroticism in the Biblical World: A Historical Perspective.
Minneapolis, MN: Fortress Press, 1998. Rogers, Jack Bartlett. Jesus, the Bible, and Homosexuality: Explode the Myths, Heal the Church. 1st ed. Louisville, KY: Westminster John Knox Press, 2006.
Websites:
http://www.womanvision.org/index.html
Woman Vision has produced a video (including All God’s Children) and other resources that can be very helpful for African American churches.
http://community.pflag.org/Page.aspx?pid=594
PFLAG (Parents and Friends of Lesbians and Gays) has an abundance of books and articles that can help members answer some of their questions about gay people in general.
Notes
1. Martti Nissinen. Homoeroticism in the Biblical World: A Historical Perspective (Minneapolis, MN: Fortress Press, 1998), 42. 2. Victor Harold Matthews. Social World of the Hebrew Prophets (Peabody, MA: Hendrickson, 2001). Throughout this book, Matthews provides details about the daily lives of people of ancient Israel.
3. Steven, Greenberg. Wrestling with God and Men Homosexuality in the Jewish Tradition (Madison, WI. University of Wisconsin Press, 2004), 149. 4. Calvin Mercer. “Sexual Violence and the Male Warrior God.” Lexington Theological Quarterly 41, no. 1 (2006): 23-37.
5. Nissinen, 43. 6. Greenberg, 192.
7. Robert A. J. Gagnon. The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001), 145.
By Reverend Debra J. Mumford, Ph.D., Frank H. Caldwell Assistant Professor of Homiletics at Louisville Presbyterian Theological Seminary, Louisville, KY. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
YouTube
Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/a-strategy-for-preaching-about-homosexuality-in-african-american-churches-pray-exegete-educate/
Many Voices
A Black Church Movement for Gay & Transgender Justice
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Education
Frequently Asked Questions
Rituals & Blessings
Music & Media
Church Seasons
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Preaching to affirm homosexuality in African American churches that have traditionally condemned it is not a job for the faint of heart. After the preacher has determined, through prayer and meditation, that God is leading him to preach about homosexuality in an affirmative way, the preacher should pray for a strategy about how best to proceed. Though each congregation is different, it is advisable that the preacher inform key lay leaders through one-on-one meetings or bible studies before preaching to the congregation. Surprising lay leaders in the morning sermon could cause the preacher to be run out of her pulpit.
A preacher must walk church members through the scriptures and teach the importance of interpreting texts within their many contexts.Next, since the bible’s teachings on homosexuality are the reasons many African Americans give for their belief that homosexuality is a sin and thereby serving as justification for them to reject their gay brothers and sisters, the preacher must take time to exegete bible passages that pertain, or are thought to pertain, to homosexuality. Third, the preacher must educate the congregation. She must walk her members through the scriptures in great detail and teach them the importance of interpreting texts within their many contexts. Interpreting texts in contexts means not just understanding the bible literally, but exploring the circumstances and situations surrounding biblical passages. Detailed study of the bible means studying who wrote the texts, why they wrote them, what was happening in them, when they were written, and how the language the writers used in the texts conveys meaning. If the pastor prepares other sermons that exemplify deep study before preaching about homosexuality, members will at least understand how the pastor came to his theological position.
Exegesis
Since Leviticus 18:22 and 20:13 are the only two verses in the Old Testament that explicitly address same sex relationships, they will be the focus of our exegetical efforts in this article. If we closely examine these verses we will begin to understand the complexities of sexuality in the ancient Israel and how they influence the ways we view sexuality in our contemporary world.
Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. In Leviticus, the Israelites were instructed by God about how they should live their daily lives as people who were holy and acceptable to God. The law contained admonitions about what to eat, what to wear, acceptable animal sacrifices and sexual behaviors, and priestly duties. Abominations or actions deemed detestable in the eyes of God included eating shellfish (i.e. crab, shrimp, and lobster, 11:10-12) and eating meat with blood in it (non kosher 17:14). In Leviticus 18:22 and 20:13 we read that if a man lay with a man as with a woman (has sexual intercourse with another man) it was considered an abomination. Punishment of death for both people was the consequence meted out in 20:13. In that verse, both parties were guilty of an abomination. In 18:22 only the man who penetrated another man was considered to be committing an abomination. Why was the penetrator singled out in one text as one who was acting wickedly? Why were not both parties considered an abomination in both verses? When we read the law in its entirety, we find that sexual relations between women were not mentioned at all. If the scriptures condemned homosexuality in general, would not all acts of homosexuality be forbidden? What was really going on in these verses?
In order to understand these verses, one has to first understand the concept of gender in the Israelite community. For the Israelites, structured and well-defined gender roles and sexual customs were not simply a matter of social identity, but a matter of survival.
1. The nation of Israel made their living off the land through farming and herding. They were also continually under threat of war and conflict with other nations. Therefore, every person in the community had to fulfill her or his proscribed role. People were needed to: provide pre- and post- natal care; bear, educate, and nurture the children; sow and gather the crops; make clothing; till the land; herd, feed, and slaughter the animals; store and preserve food; strategize and fight wars; and administer and adjudicate the law.
2. Continual reproduction was necessary to ensure that the nation would have human resources to fulfill all of its needs. Therefore, procreation was not simply the result of sexual pleasure, it was a duty.
3. In addition, Israel was a patriarchal society in which men ruled in every social sphere including their homes, political, economic and religious arenas.
4. Though women contributed in multifaceted ways to the well-being of the Israelite community, they were believed to be weaker and inferior to men. They were often treated as property of their fathers and husbands. Belief in the inherent inferiority of women necessitated that men comport themselves in manners as distinct from women as possible. Therefore, if a man behaved in ways that were deemed as womanly he disgraced his “manly honor.”
5. Sexual relations between two men was believed to have been a confusion of gender roles. Not only were men not supposed to be penetrated, they were also only supposed to penetrate the weaker sex – the women. Also, in many ancient cultures, a man who penetrated another male brought upon himself degradation and humiliation because of what he did to another male – he “cast [him] into the realm of women” by penetrating him.
6. Some biblical scholars believe that female homosexual relations was not prohibited in the bible because female same sex relations were not a challenge to “male domination.”
7. Men of that day could not conceive of women taking an active role in a sex act. A woman could not lose her “manly honor.” Sexual relations between women were unimportant and inconsequential.
Homosexuality Today
In addition to concerns about procreation, the law forbidding male sexual relations was rooted in the belief that men were superior to women. If men emulated women in any of their behavior, they would lose their “manly honor” or be considered weak in the eyes of the community. Though women in the United States have made tremendous advances in achieving equality in the past century, the attitudes of male superiority and female inferiority still influence male/female interaction. Some males still believe that one of the worst insults they can receive is being called a girl or woman. Therefore, men who have sex with other men are considered to be womanly or devoid of their “manly honor.”
To uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible. The day-to-day needs of men and women in contemporary North American societies are vastly different from the day-to-day needs of people in the ancient world. For example, most of us buy our food at a grocery store instead of raising and slaughtering our own animals or plowing and tilling our own land. Women are able to receive an education and earn their own living rather than being forced by societal mores to stay at home. Military service for young men (and women) is an option rather than a mandate. We purchase our clothes ready-made at malls and shopping centers instead of weaving, dying, designing, and sewing them ourselves. The bible is meant to lead us to God rather than be God. Therefore, to uncritically reject our brothers and sisters based on ancient beliefs and practices is to make an idol out of the bible which instructs us not to make an idol of anything above or on the earth (Ex. 20:4).
Some say that the word of God does not change and therefore, we should interpret all texts literally. If this were the case we would not eat crab or lobster (Lev. 11:10-12), wear clothing made out of blended fabrics (Lev. 19:19), cut or trim our hair or beards (Lev. 19:27), or forgive children who curse us (Lev. 20:9). We would kill them instead. Detailed study of these texts provides us the opportunity to revisit our assumptions and conceptions of gender. Since the world in which we live is so different than the ancient world, it is necessary that we, through the power and wisdom of the Holy Spirit, seek God’s will for our lives today.
Resources for African American Churches on Homosexuality
Books:
Comstock, Gary David. A Whosoever Church: Welcoming Lesbians and Gay Men into African American Congregations. 1st ed. Louisville, Ky.: Westminster John Knox Press, 2001.
Douglas, Kelly Brown. Sexuality and the Black Church: A Womanist Perspective. Maryknoll, NY: Orbis Books, 1999.
Helminiak, Daniel A. What the Bible Really Says About Homosexuality: Millennium Edition, Updated and Expanded. Millennium ed. Tajique, NM: Alamo Square Press, 2000.
Greenberg, Steven, and ebrary Inc. Wrestling with God and Men Homosexuality in the Jewish Tradition. Madison, WI. University of Wisconsin Press, 2004.
Griffin, Horace L. Their Own Receive Them Not: African American Lesbians and Gays in Black Churches. Cleveland, OH: Pilgrim Press, 2006.
Mutua, Athena D. Progressive Black Masculinities. New York, NY: Routledge, 2006. Nissinen, Martti. Homoeroticism in the Biblical World: A Historical Perspective.
Minneapolis, MN: Fortress Press, 1998. Rogers, Jack Bartlett. Jesus, the Bible, and Homosexuality: Explode the Myths, Heal the Church. 1st ed. Louisville, KY: Westminster John Knox Press, 2006.
Websites:
http://www.womanvision.org/index.html
Woman Vision has produced a video (including All God’s Children) and other resources that can be very helpful for African American churches.
http://community.pflag.org/Page.aspx?pid=594
PFLAG (Parents and Friends of Lesbians and Gays) has an abundance of books and articles that can help members answer some of their questions about gay people in general.
Notes
1. Martti Nissinen. Homoeroticism in the Biblical World: A Historical Perspective (Minneapolis, MN: Fortress Press, 1998), 42. 2. Victor Harold Matthews. Social World of the Hebrew Prophets (Peabody, MA: Hendrickson, 2001). Throughout this book, Matthews provides details about the daily lives of people of ancient Israel.
3. Steven, Greenberg. Wrestling with God and Men Homosexuality in the Jewish Tradition (Madison, WI. University of Wisconsin Press, 2004), 149. 4. Calvin Mercer. “Sexual Violence and the Male Warrior God.” Lexington Theological Quarterly 41, no. 1 (2006): 23-37.
5. Nissinen, 43. 6. Greenberg, 192.
7. Robert A. J. Gagnon. The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001), 145.
By Reverend Debra J. Mumford, Ph.D., Frank H. Caldwell Assistant Professor of Homiletics at Louisville Presbyterian Theological Seminary, Louisville, KY. Reprinted with permission from the Dialogue Center of The African American Lectionary.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/a-strategy-for-preaching-about-homosexuality-in-african-american-churches-pray-exegete-educate/
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Resources in "Preaching"
Which Bible verses could I use?
Biblical Themes, Black Church Conversations, Concerns about the Bible, Discipleship & Witness, Frequently Asked Questions, How to Think about the Bible, Preaching
Pastoral charge
Black Church Conversations, Blessings for Persons, How to Think about the Bible, Life Transitions, Preaching, Rituals & Blessings, Worship
The charge offers encouragement, inspiration and focus to those entering new journeys of ministry.
Hearing the voices of God’s same-gender loving children
Black Church Conversations, Dialogue, Gay/Transgender Experience, Preaching, Sexuality
Just Don’t Do It, Until…:Preaching On Homosexuality
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
Ways pastors can dialogue with churches about homosexuality
Black Church Conversations, Dialogue, Moral Reflections, Preaching, Sexuality
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
on Facebook
Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/resources/?/preaching/
Many Voices
A Black Church Movement for Gay & Transgender Justice
Donate Now
About
How to Begin
Resources
Blog
Events
Get Involved
Tumblr
YouTube
Vimeo
RSS Feed
Shopping Cart
Search for:
Join our mailing list
Resources
Current Search Terms
Preaching
Refine Your Search
WorshipBlessings for Persons (1)
Rituals & BlessingsLife Transitions (1)
Biblical ThemesDiscipleship & Witness (1)
How to Think about the Bible (2)
EducationFrequently Asked Questions (1)
Frequently Asked QuestionsConcerns about the Bible (1)
Black Church ConversationsInsights from the Academy (2)
Moral Reflections (1)
Dialogue (4)
Sexuality (4)
Gay/Transgender Experience (1)
Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Resources in "Preaching"
Which Bible verses could I use?
Biblical Themes, Black Church Conversations, Concerns about the Bible, Discipleship & Witness, Frequently Asked Questions, How to Think about the Bible, Preaching
Pastoral charge
Black Church Conversations, Blessings for Persons, How to Think about the Bible, Life Transitions, Preaching, Rituals & Blessings, Worship
The charge offers encouragement, inspiration and focus to those entering new journeys of ministry.
Hearing the voices of God’s same-gender loving children
Black Church Conversations, Dialogue, Gay/Transgender Experience, Preaching, Sexuality
Just Don’t Do It, Until…:Preaching On Homosexuality
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
Ways pastors can dialogue with churches about homosexuality
Black Church Conversations, Dialogue, Moral Reflections, Preaching, Sexuality
A Strategy for Preaching About Homosexuality in African American Churches: Pray, Exegete, Educate
Black Church Conversations, Dialogue, Insights from the Academy, Preaching, Sexuality
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/resources/?/preaching/
Many Voices
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Support Many Voices
Please spread the word about Many Voices.
And donate today, at whatever level you can.
Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
Donate Now
Questions you may have about God & LGBT
Because of outdated Biblical teachings, many gay and transgender Christians ask themselves if God can ever truly love them. This 6×9 card responds to this and other urgent questions in a loving and compassionate way.
Order both our cards in packs of 10 or 50 in our shop.Share this card with LGBT and non-LGBT alike – family, friends, pastors, church leaders, and anyone with whom you’d like to open dialogue.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
About
Media
Our team
Employment
Contact us
Encourage learning
Share resources on sexuality & gender
Get involved
Donate now
Sign up
Welcoming church list
Other justice-seeking organizations
RSS Feed
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Like ManyVoices
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Questions? Comments? Participate in the conversation!
3133 Dumbarton Street, NW | Washington, DC 20007 | info@manyvoices.org
©2010 Many Voices, All Rights Reserved | Terms of Use
http://www.manyvoices.org/blog/resource/god-lgbt/
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Together, we can achieve the justice and liberation that we so long for, affirm the lives of our gay and transgender brothers and sisters, and call the Black church into the full expression of God’s unconditional love.
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Questions you may have about God & LGBT
Because of outdated Biblical teachings, many gay and transgender Christians ask themselves if God can ever truly love them. This 6×9 card responds to this and other urgent questions in a loving and compassionate way.
Order both our cards in packs of 10 or 50 in our shop.Share this card with LGBT and non-LGBT alike – family, friends, pastors, church leaders, and anyone with whom you’d like to open dialogue.
Please give credit: The person or organization who contributed this resource has made it available for you to download free for use for worship or education in your congregation or faith community. Whenever you use it, please attribute to the contributors as they are named, adding the words, "downloaded at ManyVoices.org." Use of this resource for commercial purposes is expressly prohibited.
Please give feedback: To share anything about your experience using this resource, enter your comments below. Your feedback helps build a vibrant community.
Please give a donation: If you appreciate the opportunity for free downloads, please consider a donation so we can continue offering guidance to all who seek to broaden their welcome.
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