The GOP/ Evangelical Quiet Revolution on Gay Rights

The Washington Post has a useful analysis of what it calls The GOP’s quiet evolution on gay rights. This has obvious and fundamental importance for gay politics and (marriage equality in particular) in the US. It has wider significance because it is also mirrored in a parallel quiet revolution towards queer inclusion in the Christian churches – a movement that is now becoming visible in some traditionally conservative denominations, as well as the more liberal Mainline Protestants.

In the Evangelical churches, this has sometimes been seen in the emergence of some prominent straight allies speaking up for inclusion on theological grounds, or a handful of openly gay pastors and welcoming churches  – but these remain rare (for now). On the other, there are also some who do not specifically advocate on behalf of gay and lesbian Christians, but are actively promoting a greater degree of dialogue and understanding, a toning down of the rhetoric and virulent homophobia. (This is a trend that I believe to be occurring also in the Catholic and Mormon Churches). Both of these trends are welcome. One of the second group is Philip Yancey, said to be one of the world’s most successful evangelical authors:

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Gay Activists Focus on Faith: No Monopoly for the “Religious Police”

Far too often, faith and LGBT sexuality are seen as polar opposites, necessarily in opposition. The result is that some people of faith see it as their religious duty to promote prejudice or even violence and murder, with tragic results as in Uganda (but also in countless hate crime murders in Western countries, too). Conversely, too many people in the queer community simply dismiss all religious belief and practice as inherently bigoted, incapable of offering anything in their lives. Both positions are fatally flawed.

I liked this video by a young Australian gay Christian, who points out (quite correctly) that the “moral police” do not have a monopoly on faith.

In the video, he makes clear that as a gay man of faith he is vehemently opposed to “Christian political parties trying to be the moral police over the rest of society.”

“I believe it’s a very poor representation of the Lord Jesus Christ to the community, to the gay and lesbian community, to Sydney city in general, and especially to the Christian Church… the church is much bigger than them and their bigoted and limited ideas and understanding,” Grebart blasted Maddon’s actions in drumming up a “battlecry” protest against the Mardi Gras parade.

If Christians (and people of other faiths) need to treat sexual minorities with greater respect and inclusion, then the converse also holds. Gay activists need to recognize the influence that faith exerts in some people’s political thinking – and engage with religious communities on their own terms. A conference of activists in Minneapolis is doing just that:

Gay Activist Conference In Minn. Has Faith Focus

Whenever Nicole Garcia visited gay-friendly churches with large numbers of Hispanic people in the congregation, she would check the brochures and other materials geared toward gay churchgoers and their families and usually find a common theme.

“Typically what I’d see are materials written for white families and translated into Spanish,” said Garcia, a Denver-based transgender activist who works with several gay-friendly faith groups. “That’s appreciated, but you have to understand that you’re talking about a totally different set of issues in many cases.”

On Wednesday, Garcia and several hundred other gay, lesbian, bisexual and transgender activists who work within multiple faith communities will gather in Minneapolis as part of the much larger National Gay and Lesbian Task Force’s annual conference. Garcia will lead a Latino working group, one of several such groups aimed at a greater diversity in gay religious activism — an arena that convention co-organizer the Rev. Rebecca Voelkel said “has been largely defined by white folks.”

In recent years, gay activists have won some major battles within several traditionally white, middle-class denominations. Both the Evangelical Lutheran Church in America and the Episcopal Church now allow openly gay clergy, and several other Protestant denominations have been moving in that direction.

-Read more at NPR

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No Room at the Inn: The False Divide of Gay v Christian

The recent award of damages to a same-sex couple who were denied accommodation by Christian hoteliers, continues to draw extensive coverage and comment in the British press. On the one hand, it seems that the B&B/hotel hosts are now receiving extensive hate-mail and nuisance calls and other harassment, including numerous attempted bookings by other gay couples threatening to launch follow-up legal actions if their bookings are denied. (The place is currently closed for the off-season, so no bookings are being accepted for anyone. Mrs Bull has not indicated what she will do if these bookings continue in the summer). Such harassment is clearly despicable and uncalled-for.

On the other, this harassment has led to her being portrayed in some quarters as a Christian martyr, standing up for her religious convictions. This is patent nonsense. If her religious convictions lead her to disapprove of lesbian sex, she need not engage in it. Religious freedom does not extend to the freedom to impose her religious beliefs on her guests. Presumable she also disapproves of masturbation. Does she have signs in her rooms warning that jerking off in the bath is forbidden?

She claims that she is not discriminating against gays in particular, but only against unmarried couples. This too is hogwash. In British law, here guests are married –  except that the technical legal term for their union (unjustly) is “civil partnership”, not marriage.

But the most serious complaint against their action, for a couple claiming to be acting from Christian belief, is that is totally contrary to the Christian Gospels, and the practice of Jesus Christ himself.

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Discrimination: Homophobia, or a Christian Duty?

In the eyes of the British courts, the answer is clear:discrimination against lesbian or gay people is against the law, and religious freedom is not a justification for denying equal treatment to all.

In a British example, one married couple who run a Cornish B&B refused to allow another married couple who had booked accommodation to share a double bed, insisting that their religious convictions did not permit them to accept unmarried couples. Their would-be guests,  Martyn Hall and Steven Preddy, are both male, and so technically are “civil partners”, not conventionally married. In the eyes of the law however, there is no distinction, as the judge made clear to the defendants, Peter and Hazelmary Bull. He said that he fully accepted the sincerity of their beliefs, but that the law did not permit them to discriminate, and awarded Hall and Preddy £1800 damages each. Expect howls of outrage from the religious right, who will complain once again that Christians are being discriminated against, and that religion is being marginalised in this “secular” society.

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Christ into Christianity: Essential Self-Giving

There are many aspects to the life and ministry of Jesus Christ. However you view the Christian story though, one feature has got to be pre-eminent: the self-sacrifice on the cross and the associated resurrection. It follows then that this comprehensive self-giving is one essential characteristic of the followers of Christ, the Christians. The CDF states, entirely without substantiation, that as gay men and lesbians, we lack this “essential self-giving” that is a mark of Christianity.

When I came across this assertion in “Homosexualitatis Problema”, I was puzzled. Other than self-giving in sex for procreation, I could not see any sense of self-giving that necessarily excluded gay men and lesbians. Research and anecdotal evidence in fact, is the exact opposite gay men typically are far better represented in the altruistic service professions of nursing, teaching, social work, librarianship and the priesthood itself than straight men – and markedly under-represented in the self-centred, greed-based professions of finance and business. Puzzled by the CDF claim, I wrote to several priests and former priests with greater knowledge of the Gospels than I, to see if I have missed something in the Gospels that might justify the CDF statement. I have already reported James Alison’s response (which I repeat below). I also liked the response of the priest who calls himself “Bart” on these pages, for its citing of the Gospel texts that elaborate on the meaning of “self-giving”  – and its demonstration that these simply do not apply in the way that the CDF intends:

 

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Oz Priest, on the Christian Case for Gay Marriage

“Fr Dave” is yet another Australian arguing strongly in favour of legal recognition. His argument is that it the Christian thing to do: same sex marriage, like any other, contributes broadly to social stability, and provides a stable environment for raising children. (For those who dispute this on the grounds that children need a mother and a father, see the observation by cartoonist David Horsey, at Seattle PI:

Today, a couple of inebriated knuckleheads who happen to be boy and girl can impulsively get hitched any day of the week at a chapel in Las Vegas. A straight man or woman who has repeatedly failed at marriage can try, try again. The moral fiber of America will only be enhanced when two men or two women who have faithfully shared their lives for decades are finally allowed to do the same.

But back to Fr Dave, in Australia:

Why every Christian should be in favour of gay marriage.

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For a Queer Christmas – Send Gay / Lesbian Cards.

Advent begins this week, and with it the season for shopping.

For all Christians, this time of year can be difficult, with tension to negotiated, between Advent as a solemn season of preparation for the important Christian festival of Christmas, and the purely secular festive season leading up to the winter solstice, which marks the mid-point of winter’s darkness and gloom.

For Christian sexual minorities (including the many straight singles and childless couples) there is an additional difficulty – the relentless emphasis in both church and stores on children and family. Kittredge Cherry at Jesus in Love Blog has come up with an ingenious way to counter this. Send your friends gay or lesbian themed Nativity cards. Love, after all, makes a family.

(I like Kitt’s use of the term “Nativity” card – the word “Christmas” has been as much distorted and misused as the festival.)

Read her original post at Jesus in Love Blog, where she makes an important point: we must remember that in the traditional Nativity story, the biological details of the birth are extraordinary. Is the idea of a same sex couple procreating any more extraordinary than the Virgin birth?

To that, I would add the observation by the Catholic theologians Salzmann & Lawler, in “The Sexual Person”: procreation refers not only to the physical production of an infant, but also the the subsequent care and nurturing of the child.  Procreation by same-sex couples is not nearly as far-fetched as some people would have us believe.

Order your nativity cards from the Jesus in Love Card Shop.

 

A Catholic Case For Blessing Civil Unions

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Gay Marriage: The Fallacy of the Church’s Argument Against.