Showing posts with label theology. Show all posts
Showing posts with label theology. Show all posts

Saturday, February 20, 2016

Marcella Althaus-Reid: Queer theology pioneer


For a new version of this article, click this link to Qspirit.net:
Marcella Althaus-Reid: Queer theology pioneer

Marcella Althaus-Reid

Marcella Althaus-Reid was a queer theologian whose controversial books include “Indecent Theology” and “The Queer God.” Born in Argentina, she became the first woman appointed to a chair in the School of Divinity at the University of Edinburgh, Scotland in 2006. She held that post when she died at age 56 on this date (Feb. 20) in 2009.

Althaus-Reid (May 11, 1952- Feb. 20, 2009) was baptized as a Roman Catholic and grew up in Buenos Aires. She earned her first theological degree there from ISEDET (Instituto Superior Evangelico de Estudios Teologicos), Latin America’s renowned center for studying liberation theology, which emphasizes God’s “preferential option for the poor.”

Next she gained recognition for working on social and community projects in the slums of Buenos Aires. As she continued her studies, Althaus-Reid applied the principles of liberation theology to women and sexual minorities, including LGBT people.

Her first book, “Indecent Theology,” was published in 2000 and established her international reputation as a self-proclaimed “indecent, Latina, bisexual theologian.” The book challenges the sexual oppression behind traditional Christian concepts of decency and introduces theology rooted in the context of people whose sexual freedom has been limited. In 2003 she wrote “The Queer God,” in which she aims to liberate God from the closet of sex-negative Christian thought and embrace God’s role in the lives of LGBTQ people.

According to her obituary in the Herald Scotland, Althaus-Reid was a member of Moderator Nancy Wilson’s advisory theological team in Metropolitan Community Churches and felt at home in MCC’s Edinburgh congregation although she was formally a member of the Quakers and the Church of Scotland.

Her writing style is dense and her books continue to be controversial, even among LGBT people of faith. But nobody denies that Althaus-Reid took risks to raise important issues based on queer life and spirituality.

Her originality and flashes of insight are expressed in the following quotation from “The Queer God”:

“Our task and our joy is to find or simply recognise God sitting amongst us, at any time, in any gay bar or in the home of a camp friend who decorates her living room as a chapel and doesn’t leave her rosary at home when going to a salsa bar.”

___
Links to books by or about Marcella Althaus-Reid:

Indecent Theology: Theological Perversions in Sex, Gender and Politics

The Queer God

From Feminist Theology to Indecent Theology

Liberation Theology and Sexuality

Dancing theology in fetish boots: Essays in honour of Marcella Althaus Reid

More books by Marcella Althaus-Reid

La teología indecente: Perversiones teológicas en sexo, género y política

Il Dio queer


___
Related links:

"Marcella Althaus-Reid: Saint of a sexually embodied spirituality" by Hugo Córdova Quero (Jesus in Love)

Prof Marcella Althaus-Reid obituary and memorial page: Light a candle or add your own tribute

Remembering Marcella Althaus-Reid, “Indecent theologian” (Queer Saints and Martyrs - And Others)

En La Caminata: Remembering Marcella Althaus-Reid” by Alejandro Escalante (Indecent Theology blog)

___
This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

Wednesday, November 18, 2015

2015 LGBTQ guide to AAR (American Academy of Religion) and SBL (Society of Biblical Literature) Annual Meeting


An amazing variety of 40 LGBT and queer events are planned for the annual meeting of the American Academy of Religion (AAR) and the Society of Biblical Literature (SBL) Nov. 20-23 in Atlanta, Georgia.

Presentations cover everything from Afro-cosmopolitan imagination to ex-gays in in the Dutch Bible Belt, from traditional topics such as Pauline Epistles to pop-culture phenomona like Comic-con and Conchita Wurst. Several presentation titles touch on the erotic with references to “divine enjoyment,” the “hard-body Christianity” behind body-building “muscle gods,” and “intimacy, ecstasy, and the lesbian relation of Annunciation.”

They present liberating new ideas about the Bible, the church, sexual ethics and the impact of Christianity on individuals. Scholars will also take a queer look at every major world religion from various racial, ethnic and cultural perspectives.

Reading the schedule provides a sneak-preview of the latest lesbian, gay, bisexual, transgender, interesex and queer religious scholarship, even for those who can’t be there. 

The joint annual meeting is the largest gathering of biblical and religion scholars in the world with more than 11,000 attendees.

Books that are up for major LGBTQ discussion this year include "Intersex, Theology, and the Bible: Troubling Bodies in Church, Text, and Society" by Susannah Cornwall, “Rescuing Jesus: How People of Color, Women, and Queer Christians are Reclaiming Evangelicalism by Deborah Jian Lee and "Pray the Gay Away: The Extraordinary Lives of Bible Belt Gays" by Bernadette Barton.

One session is of special interest to readers of the Jesus in Love Blog because it focuses on LGBT Christian art. Three scholars from Europe will deliver presentations on "Queering Christ in Controversial Art: The stagings, effects and subversive potential of the Other Jesus."

It’s possible to do LGBTQ religious events almost non-stop for five days! Sometimes multiple events even overlap.

Getting access to this information is not easy. The Jesus in Love AAR-SBL guide offers a rare glimpse into the fairly private world of scholarship-in-the-making. I hours searching the conference program books with a fine-toothed comb to create this list.

As one reader wrote in response to this guide in a previous year, “Wow - that is so great that you will be consolidating all the LGBTQ sessions - very helpful! Your blog is going to become my go-to site for choosing where to go next :)”

Best wishes to the many friends of the Jesus in Love Blog who will be attending and presenting at AAR-SBL!

If you appreciate this list, please donate to support the Jesus in Love Blog.

Note: Session numbers begin with "A" for AAR, "S" for SBL and "M" for additional meetings. These events are subject to change.

Friday, Nov. 20

A20-100 AAR Status of LGBTIQ Persons in the Profession Committee Meeting
Patrick S. Cheng, Chicago Theological Seminary, Presiding
Friday - 9:00 AM-5:00 PM

P20-316 Book Discussion: "Divine Enjoyment: A Theology of Passion and Exuberance" by Elaine Padilla.
Jacob Erickson, St. Olaf College, Presiding
Friday - 6:00 PM-8:30 PM
The book includes interpretations of God as a queer lover.

M20-407 Word Made Fresh: Full Acceptance of LGBTIQ Christians in the Church: Should Evangelicals Change Their Minds?
Thomas Oord, Northwest Nazarene University, Presiding
Friday - 7:00 PM-9:00 PM
The Word Made Fresh lectures seek to stimulate creative dialogue among evangelical Christian scholars from diverse backgrounds about pressing issues in contemporary theology. Sponsored by Azusa Pacific University and Point Loma Nazarene University.
Panelists:
David P. Gushee, Mercer University
Responding:
Ronald J. Sider, Eastern University

A20-404 Film: "Al Nisa: Black Muslim Women in Atlanta's Gay Mecca"
Friday - 8:00 PM-10:00 PM
In this documentary by Red Summer, women discuss their triple identity as black Muslim lesbians.

A20-402 Film: "Pariah" about a black lesbian in Brooklyn, NY.
Friday - 8:00 PM-10:00 PM

Saturday, Nov. 21

A21-115. Honoring the Scholarship of Randall Bailey, who has advocated for queer,feminist and contextual Bible interpretations.
Saturday - 9:00 AM-11:30 AM.

A21-124 Progress and Perils in the Queer-Evangelical Sea Change
Deborah Jian Lee, author of “Rescuing Jesus: How People of Color, Women, and Queer Christians are Reclaiming Evangelicalism," Presiding
Saturday - 9:00 AM-11:30 AM
Panelists:
David P. Gushee, Mercer University
Joshua Wolff, Adler UniversityHaven Herrin, Soulforce, Abilene, TX
Paul Southwick, On God's Campus

A21-146 Status of LGBTIQ Persons in the Profession Committee Roundtable Lunch
Patrick S. Cheng, Chicago Theological Seminary, Presiding
Saturday - 11:45 AM-12:45 PM

S21-230 Queering Canons
James Hoke, Drew University, Presiding
11/21/2015 - 1:00 PM to 3:30 PM
Eric A. Thomas, Drew University on When Eunuchs Read: Black Queer Ambi-veil-ence, Matt 19:12, and Others.
Lynne Gerber, University of California-Berkeley, on Queering the Sacred, Sacralizing the Queer: The Bible and/as Gay Literature at the Metropolitan Community Church of San Francisco, 1986–2001.
Teresa J. Hornsby, Drury University, on The Slender Man: A Trans Hermeneutic of the Apocalypse
LGBTI/Queer Hermeneutics Business Meeting

S21-252 Intersections of Gender, Race, and Class in Biblical Literature
11/21/2015 - 1:00 PM to 3:30 PM
Includes Caryn Tamber-Rosenau, Vanderbilt University, on Un-gendering Texts: A Queer Critique of Looking for “Male” and “Female” Voices

A21-227 Lesbians, Dykes, Feminists, and Queers: Who Really Is Part of the "L-Word" Today?
Jennifer Rycenga, San Jose State University, Presiding
Saturday - 1:00 PM-3:30 PM
Includes:
Raedorah Stewart, Washington, DC on Queer Femmes: Lipstick on My Dipstick and Other Womanist Feminist Lesbian Poems.
Amey Victoria Adkins, Duke University, on Hail, Mary: Intimacy, Ecstasy, and the Lesbian Relation of Annunciation
Sarah Bloesch, Southern Methodist University, on Lesbians in Space and Out of Time: Sexuality on Display from Museums to Prisons
Responding:
Amy Milligan, Elizabethtown College
Lesbian-Feminist Issues and Religion Group Business Meeting:
Marie Cartier, California State University, Northridge

A21-224 Unfamiliar Spaces: Critical Perspectives on Ethics, Sexuality, Pedagogy, and Erotics
Saturday - 1:00 PM-3:30 PM
Includes Jeremy Posadas, Austin College, on Queering and De-Protestantizing "Religion and Sex/uality” Courses

A21-222 Orthodoxy and Eros: Gender, Sexuality, and Embodiment in the Eastern Orthodox Tradition
Vera Shevzov, Smith College, Presiding
Saturday - 1:00 PM-3:30 PM
Includes Crystal Lubinsky, University of Massachusetts, Dartmouth, on What’s in a Name?: The Transvestite or Andromimetic Saints of Eastern Christendom

A21-308 Binding Practices: Relational Connection in Visual and Performing Art
Saturday - 4:00 PM-6:30 PM
Includes Anne-Marie Korte, Utrecht University, on Queer Iconoclasm and Queer Iconoclash: From the Christas to Madonna

A21-327 Book discussion: The Relevance of Lynne Huffer's Mad for Foucault (Columbia University Press, 2009) and Are the Lips a Grave? A Queer Feminist on the Ethics of Sex (Columbia University Press, 2013) for Theology and the Study of Religion
Mary Keller, University of Wyoming, Presiding
Saturday - 4:00 PM-6:30 PM
Includes Jason Frey, Chicago Theological Seminary, on A Queer Vulnerability: Body Ethics and Foucauldian Relationality

A21-341 From Tolerance to Recognition: Recognition and the Acceptance of Otherness
Risto Saarinen, University of Helsinki, Presiding
Saturday - 4:00 PM-6:30 PM
Includes Elina Hellqvist, University of Helsinki, on Recognition, Toleration and Identity: LGBTQ in the Lutheran Church

A21-339 Global Perspectives on Religion and HIV/AIDS Seminar
Lynne Gerber, University of California, Berkeley, Presiding
Saturday - 4:00 PM-6:30 PM

A21-312 Guns, Climate, Contraception, and Marriage: How Religion is Shaping American Politics Heading into 2016
Robert P. Jones, Public Religion Research Institute, Washington, D.C., Presiding
Saturday - 4:00 PM-6:30 PM
Includes Marie Cartier, California State University, Northridge, on Spouses for Life: How the Fight for Gay Marriage is Changing Religion and Politics

A21-306 Engaging Trans Studies in Religion: Scholarship, Teaching, and the Intersectionalities of Trans Lived Experience
Cameron Partridge, Harvard University, Presiding
Saturday - 4:00 PM-6:30 PM
Panelists:
Robyn Henderson-Espinoza, Pacific School of Religion
Jacob Lau, University of California, Los Angeles
Max Strassfeld, University of Arizona
Justin Tanis, Graduate Theological Union
Erin Swenson, Atlanta, GA

A21-408 LGBTIQ Scholars / Scholars of LGBTIQ Studies Reception
Saturday - 9:00 PM-11:00 PM


Sunday, Nov. 22

S22-130 Book discussion on "Intersex, Theology, and the Bible: Troubling Bodies in Church, Text, and Society" by Susannah Cornwall (Palgrave Macmillan, 2015)
11/22/2015 - 9:00 AM to 11:30 AM
Joseph Marchal, Ball State University, Presiding
Sean Burke, Luther College
Megan DeFranza, Boston University School of Theology
Teresa Hornsby, Drury University
Candida Moss, University of Notre Dame
Max Strassfeld, University of Arizona
Susannah Cornwall, University of Exeter, Respondent

A22-102 Queer Disability Theory and Theology
Leigh Ann Hildebrand, Graduate Theological Union, Presiding
Sunday - 9:00 AM-11:00 AM
Deborah Creamer, Association of Theological Schools, Pittsburgh, PA, and Heike Peckruhn, Daemen College on Cripping Religion.
Max Thornton, Drew University on Trans/Criptions: Gender, Disability, and Liturgical Experience.
Brian Blackmore, Temple University, on Towards a Crip Theology: Biblical Foundations of the Queer Disability Drive.
Cassie Houtz, Harvard University, on Saving the Unsavable: A Queer Redemption.
Karen Bray, Drew University, on Willfully Unredeemed: The Mad Cripping of Liberal Queerdom.

A22-101 Critical Analysis of Gender and Transgender in Indigenous Cultures
Suzanne Owen, Leeds Trinity University, University of Chester, Presiding
Sunday - 9:00 AM-11:00 AM

A22-142 Yoga and Nationalism: Identity and Destiny
Andrew J. Nicholson, Stony Brook University, Presiding
Sunday - 9:00 AM-11:30 AM
Includes Andrea Jain, Indiana University-Purdue University, Indianapolis, on Where Yoga, Homophobia, and Nationalism Intersect: Baba Ramdev and the Sexual Politics of Yoga

M22-102 Struggling in Good Faith
Sunday - 11:45 AM-12:45 PM
An opportunity to discuss the forthcoming book "Struggling in Good Faith: LGBTQI Inclusion from 13 American Religious Perspectives" with its editors Rabbi Mychal Copeland and Rabbi D'vorah Rose.

A22-212 Violence against Women in Africa: Politics, War, and Religion
Dianna Bell, Vanderbilt University, Presiding
Sunday - 1:00 PM-2:30 PM
Includes Michelle Wolff, Duke University, on The “Corrective” Rape of Black Lesbians in South Africa: Locating the Failure of Progressive Politics within Secular Democracy

S22-203 African-American Biblical Hermeneutics
Shively Smith, Wesley Theological Seminary, Presiding
11/22/2015 - 1:00 PM to 3:30 PM
Includes Stacy Davis, Saint Mary's College (Notre Dame) on Beyond Male and Female: Same-Sex Imagery in Malachi 2

A22-210 Contesting Authority, Reclaiming Traditions: Religion and Gender in Southeast Asia
Emma Tomalin, University of Leeds, Presiding
Sunday - 1:00 PM-2:30 PM
Includes David Brian Esch, Florida International Univerity, on The World's First Transgender Mosque: Javanese, Gendered, and Religious Embodiments

A22-230 Book discussion: Erin Runions's "The Babylon Complex: Theopolitical Fantasies of War, Sex, and Sovereignty" (Fordham University Press, 2014)
Edward Silver, Wellesley College, Presiding
Sunday - 1:00 PM-2:30 PM
Scholars look at the book based on queer theorizing.

A22-275 Reimagining Religion as Queer Resistance
Linn Tonstad, Yale University, Presiding
Sunday - 3:00 PM-4:30 PM
Sonia Crasnow, University of California, Riverside, on Talking About Transition: Addressing Transgender Inclusion in Judaism.
Drake Konow, Meriden, CT, on The Cathedral Project: Protest, Liturgy, and AIDS Activism at St. Patrick’s Cathedral.
Mara Block, Harvard University, on “Baudelaire’s Dream”: Queer Writing and Parodies of Clinical Discourse.
Responding:
Heather White, New College of Florida
Queer Studies in Religion Group Business Meeting:
Kent Brintnall, University of North Carolina, Charlotte
Thelathia Young, Bucknell University

A22-315 Male Aesthetics and Muscle Gods
Brett Krutzsch, College of Wooster, Presiding
Sunday - 5:00 PM-6:30 PM
This panel explores what the gym-built bodies such as bodybuilders known as "muscle gods" say about gay/hetero/bi men and religion.
Jeffrey F. Keuss, Seattle Pacific University, on Crossfit and Muscular Christianity Resurrected.
Jason Smith, Vanderbilt University, on Foucault for Heisman: Normalizing Power and the "Gym-Built" Amateur Athlete.
Scott Strednak Singer, Temple University, on From Muscular Christianity to Hard-Body Christianity: The Power Team and the Meaning of Muscle in Sports Evangelism.
Jared Vazquez, Iliff School of Theology, University of Denver, on When This Boy is Not a Bottom: Effeminate Men and the Failure of Masculine Performances.


Monday, Nov. 23

S23-117 Gender, Sexuality, and the Bible
11/23/2015 - 9:00 AM to 11:30 AM
Includes Katy E. Valentine, First Christian Church (Chico, CA) on Disrupting the Binary: Creating a GNC (Gender Non-Conforming) and Transgender Hermeneutic

A23-104 Queer Utopias and Dystopias
Roger A. Sneed, Furman University, Presiding
Monday - 9:00 AM-11:00 AM
Allison Covey, University of Toronto on Comic-Con International as Performance of Queer Utopia.
Christopher Ashley, Union Theological Seminary on A Kind Angel's Thesis: Religion, Technology, and Queer Humanism in Neon Genesis Evangelion.
Andrea Tucker, Vanderbilt University, on Desiring Earthseed: Teaching Octavia Butler’s Parable of the Sower behind the Gate.
Anthony Hoshaw, Chicago Theological Seminary, on Trash Animals, Queers, and the City.
Responding:
Marco Derks, Utrecht University
Gay Men and Religion Group Business Meeting:
W. Scott Haldeman, Chicago Theological Seminary

A23-101 Regulating Sexuality in Postwar American Jewish Communities: Navigating Queer Bodies, Heteronormativity, and Hegemonic Christianity
Laura S. Levitt, Temple University, Presiding
Monday - 9:00 AM-11:00 AM
Brett Krutzsch, College of Wooster on Jewish in Life, Christianized in Death: The Jewishness of Harvey Milk’s Gay Activism.
Gregg Drinkwater, University of Colorado, on AIDS Was Our Earthquake: American Judaism in the Age of AIDS.
Jonathan Jackson, Maxwell School of Syracuse University, on Useful and Inhuman: Inversions of Queer and Corrections of the Jewish Body.

A23-138 Sin, Suffering, and Spatiality: Exploring Culture, Caste, and Critique
Eboni Marshall Turman, Duke University, Presiding
Monday - 9:00 AM-11:30 AM
Includes:
Sailaja Krishnamurti, York University, on Hindu Religiosity at the Margins of Diaspora: Queer and Feminist Activism, South Asian Diaspora Communities, and the Critique of Caste.
Elyse Ambrose Minson, Drew University, on Liberative Ethics at "The Pier": Environmental Transphobia and the Christopher Street Pier, New York City.

S23-234 Queer Approaches to Pauline Epistles and Interpretations
Jeremia Punt, Universiteit van Stellenbosch - University of Stellenbosch, Presiding
11/23/2015 - 1:00 PM to 3:30 PM
Ben Dunning, Fordham University, on Romans 1, Queer Theory, and the History of Sexuality.
Robert Paul Seesengood, Albright College, on Queers, Jews, and Paul: Struggling with a Pauline "Universal Subjectivity."
Jay Twomey, University of Cincinnati, on Stranger in a Strange Pauline World.
Tyler M. Schwaller, Harvard University, on "A Slave to All": First Corinthians 9 and Paul's Performance in Slave Drag.
Timothy Luckritz Marquis, Moravian Theological Seminary, on Dionysus, Disidentifications, and Wandering Pauline Epiphanies.
Lynn Huber, Elon University, Respondent
Will Stockton, Clemson University, Respondent

A23-203 Latina/o Religious Iconoclasms
Chris Tirres, DePaul University, Presiding
Monday - 1:00 PM-3:00 PM
Includes Adrian Emmanuel Hernandez-Acosta, Harvard University, with On Queer Religion, Nationalism, and Sex: A Response by Caribbean (Theological) Bottoms.
Alejandro Escalante, Union Theological Seminary, on God in Drag: An Indecent Approach to the Sacrament of Protest.

A23-225 Book discussion: "Pray the Gay Away: The Extraordinary Lives of Bible Belt Gays" by Bernadette Barton (New York University Press, 2012)
Marie Cartier, California State University, Northridge, Presiding
Monday - 1:00 PM-3:30 PM
John Erickson, Claremont Graduate University, on The Power of Interview: Deconstructing the Geographical, Temporal, and Current Experiences of Gay Men and Lesbians in the Bible Belt.
Aaron Klink, Duke University, on Praying after the Gay Wouldn't Go: Ethnography, Theology, and Spiritual Practice.
Daniel Tidwell, Seattle University, on We Pray What Our Bodies Know: A Formational Response to Bernadette Barton's "Pray the Gay Away."
David Bos, University of Amsterdam, VU University, on Perseverance of the Saints: The Short but Meaningful Life of "the Ex-Gay" in the Dutch Bible Belt.
Responding:
Bernadette Barton, Morehead State University

A23-307 Protest, Performance, and Prophecy: Resisting Violence against Black Queer Bodies
Whitney Bond, Emory University, Presiding
Monday - 4:00 PM-6:00 PM
Adriaan van Klinken, University of Leeds, on Queer Prophecy and Afro-Cosmopolitan Imagination: Kenyan Writer Binyavanga Wainaina’s "Coming Out and Religious Critique."
Thelathia Young, Bucknell University, and Benae Beamon, Boston University, on "Dying" to Live: Protest and the Radical Performativity of Black Queer Bodies.
Jennifer Rycenga, San Jose State University, on Enraged Against Us: African-American Women Students Practicing Non-Violence at Prudence Crandall's Academy, 1833-34.
Indhira Udofia, Duke University, on Whoring the Madonna, Virginizing the Jezebel: Black Women’s Gender Performance.


Tuesday, Nov. 24

S24-130 Queering Christ in Controversial Art: The stagings, effects and subversive potential of the Other Jesus
David Stewart, California State University - Long Beach, presiding
11/24/2015 - 9:00 AM to 11:30 AM
This session investigates art in which iconic Christian imagery is deliberately queered.
Anne-Marie Korte, Universiteit Utrecht on Queer Iconoclasm and Queer Iconoclash: From the Christas to Madonna
Mariecke van den Berg, Vrije Universiteit Amsterdam, on Setting the Table for a Queer Jesus: Ecce Homo in Sweden and Serbia
Srdjan Sremac, Vrije Universiteit Amsterdam, on Conchita Wurst: A “Jesus-like Figure” Between Blasphemy and Religious Innovation
Susannah Cornwall, University of Exeter, Respondent (25 min)

___

Readers asked if the AAR-SBL presentations available in any way to people who can't attend?

The panels are usually not recorded or available in printed form, but abstracts of some of the papers are online now. Visit the AAR and SLB links below, go to the online program books and start searching. You can also try contacting the speakers directly.

For more info, visit:

American Academy of Religion
http://www.aarweb.org/

Society of Biblical Literature
http://www.sbl-site.org/default.aspx

Here’s another resource for those who want to follow the latest research and scholarship of various LGBT theologians (and others).
http://www.academia.edu/

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts



Friday, October 30, 2015

Why we need LGBT saints

Rainbow detail from St. John Altarpiece by Hans Memling (Wikipedia.com)

It’s time to welcome the queer saints. Many believe that saints and other souls will visit this weekend for Halloween, All Saints Day, All Souls Day, and Day of the Dead (Dia de los Muertos). LGBT saints are important because people are searching for alternative ways to lead loving lives.

Churches have tried to control people by burying queer history. The LGBT saints show us not only THEIR place in history, but also OUR place -- because we are all saints who are meant to embody love. We can tap into the energy of our ancestors in faith. For some they become friends and helpers, working miracles as simple as a reminding us that “you are not alone.”

For a new version of this article, click this link to Qspirit.net:
Why we need LGBTQ saints: A queer theology of sainthood


At first I thought that LGBT saints were rare. Gradually I came to see that they are everywhere throughout all time and they are among us now. We have all met saints in our lives. They are ordinary people who are also extraordinary.

Calling someone a “queer saint” is a liberating act in two ways: The most obvious one is that revealing the hidden queer sexual orientation or gender identity of traditional saints liberates people from sex-negative, oppressive church dogmas. In addition, revealing the “saintliness” of LGBT people ignored by the church liberates people from the tyranny of the sacred/secular dichotomy. Phrases like “queer saint” make a nice shorthand for headlines -- neatly challenging the assumption that sainthood and LGBTQ identity are mutually exclusive.

As All Saints Day approaches, I offer reflections on what I have learned by writing more than 70 profiles in the LGBT Saints Series over the past eight years. This is my queer theology of sainthood.

Sergius and Bacchus
by Robert Lentz
TrinityStores.com
Who are the LGBT and queer saints? If you want some specific names of this rainbow tribe, visit the LGBT Saints page at http://jesusinlove.org/saints.php.

One of the greatest challenges has been to figure out who is a “saint” and who is “LGBT.” If the boundaries of sainthood are slippery, then the definition LGBT is even more fluid.

Most mainstream churches would not canonize any saints who were openly LGBT, so we must claim our own saints. It’s important to re-evaluate familiar figures as well as to recover those who have been lost and recognize the saints of our own time. The church may seem to have the power to decide who is a saint, but each individual can also choose for themselves. Paul urges us to “work out your own salvation with fear and trembling” (Philippians 2:12).

Mitch Gould, a historian of queer and Quaker subjects, summed up the dilemma well when he told me, “Sainthood is a devilishly nuanced accusation.” Traditional stories of the saints tend to be overly pious, presenting idealized super-heroes who seem distant and irrelevant. Saints have been used to get people to passively accept oppressive situations. Too often the saints have been put on a pedestal to glorify virginity and masochistic suffering. The emphasis on miracles disrespects nature, the ongoing miracle of life.

Feminists have criticized saints as tools of the dominant morality, but with LGBT saints the opposite is true: They saints can shake up the status quo. We can restore the complex reality of saints whose lives are being hijacked by  hagiograpahies and hierarchy to enforce the status quo. Queer saints can help reclaim the wholeness, connecting sexuality and spirituality for the good of all.

Perpetua and Felicity
by Robert Lentz
TrinityStores.com
I began writing about LGBT saints after finishing a series of books on the queer Christ (Jesus in Love novels and Art That Dares). Many people told me that they couldn’t relate to a gay Jesus, but they liked the idea that LGBT people were among his followers. Church leaders have used saints to impose control from the top down, but the desire for saints springs naturally from the grassroots. People are drawn to the presence of spiritual power in the lives of the saints, and their willingness to use that power for others, even at great cost to themselves. Saints attract others with the quality of their love, even though their personal lives may not be “saintly.”

I was aware of new research and art about LGBT saints, so I was shocked to discover that it was not easily available online. Largely due to the church’s crackdown on LGBT spirituality, much of it was buried under obscure code names like “images that challenge” -- if it was available on the Internet at all.

As an independent blogger, I am free to put LGBT saints out there where more people can find and benefit from them. I decided to uncover and highlight holy heroes and role models to inspire LGBT people of faith and our allies. The positive response quickly affirmed that people are hungry to connect with queer people of faith who have gone before.

“The Forerunners of Christ with Saints and Martyrs” by Fra Angelico, 1428-30, Wikimedia Commons

What is a saint?
My definition of who qualifies as a “LGBT saint” continues to expand. First I included saints officially canonized by the church, but I soon discovered that many have achieved “sainthood” by popular acclaim. The church didn’t even have a formal canonization process for its first 1,000 years.

Ultimately all believers, living and dead, can be called “saints,” a practice that began in the early church. In the New Testament, Paul used the word “saint” to refer to every member of the Christian community, a practice continued by Rev. Troy Perry, founder of Metropolitan Community Churches. One of my memories from working with him was that whenever he wrote a letter to MCC members, he addressed it as "Dear Saints." We always got back some responses from people protesting, "I'm not a saint!" But in a very real sense, we are all saints.

Dictionaries define a saint as “a holy person” or “an extremely virtuous person.” I rather like the concept of sainthood that emerged in comments on this blog during a discussion of the post “Artist shows sensuous gay saints.” Atlanta artist Trudie Barreras wrote: “My definition of saint has absolutely nothing to do with what the hierarchical church defines, and everything to do with the quality of love displayed.” Or, as gay author Toby Johnson commented, “Being a saint means creating more love in the world.”

Joan of Arc
by Robert Lentz
TrinityStores.com
Sainthood comes in many different forms. Some become saints by leading an exemplary life, but the surest path to sainthood is to risk or lose one’s for the good of others. As Jesus said, “Greater love has no one than this: to lay down one’s life for one’s friends.” (John 15:13). Martyrs, from the Greek word for “to bear witness,” are a common type of saint.

Sometimes readers object that my LGBT saints series includes modern martyrs whose lives were not “saintly.” My understanding is that martyrs need not be role models, but they are honored simply because they were killed for a particular cause. Therefore I include people such as Harvey Milk and Matthew Shepard because they were killed for being gay and their deaths furthered the cause of LGBT rights, regardless of their flaws.

Whether or not they died as martyrs, the lives of the saints were indeed difficult. Our lives are difficult too -- and that can become a point of connection. Like today’s LGBT Christians, the saints sometimes faced opposition from within the church. Some martyrs, including cross-dresser Joan of Arc, were killed not FOR the church, but BY the church!

What is LGBT?
Lesbian, gay, bisexual, transgender and queer did not exist as categories throughout most of the history in which the saints lived. A convenient way around this dilemma is to say that LGBT saints are those of special interest to LGBT people and our allies. The term “queer” is increasingly used to describe gender-variant people of the past, so I often use the phrase “queer saints.”

Harvey Milk
by Robert Lentz
TrinityStores.com
Some deny the existence of historical LGBT saints because it’s almost impossible to prove their sexual activity. However, same-sex love does not have to be sexually consummated for someone to be honored as an LGBT saint. Deep love between two people of the same gender is enough.

Homosexuality is more than sexual conduct. The American Psychological Association defines sexual orientation as “an enduring pattern of emotional, romantic, and/or sexual attractions.” The dominant Christian culture tried to suppress overt homosexuality, so any hint of homosexuality that survives in the historical record should be given extra significance. Many official saints were nuns or monks living in same-gender convents or monasteries.  Naturally their primary emotional attachments were to people of the same gender. Soon almost all saints seem LGBT!

Let us be inspired by the LGBT saints who surround us as a “great cloud of witnesses” and commit ourselves to our own queer paths toward sainthood.

___
Image credit: God is enthroned in concentric rainbows with 24 elders seated within the outer rainbow in a detail from the 15th-century St. John Altarpiece by Hans Memling (Wikipedia.com). The image is based on John’s vision of the Apocalypse from the Book of Revelation.

___
Related links:

I have expanded on the ideas presented here by writing theological reflections based on feminist and queer theology at the following two blogs:

Feminism and Religion Blog: Feminism leads to a queer theology of sainthood by Kittredge Cherry

99 Brattle (Episcopal Divinity School blog): A queer theology of sainthood emerges by Kittredge Cherry

To read this post in Spanish / en español, go to Santos Queer:
¿Por qué necesitamos santas y santos LGBT?

Who are the "Queer Saints and Martyrs"? by Terence Weldon (Queering the Church)

LGBT-friendly memorial for All Saints, All Souls and Day of the Dead

An All Hallows' Eve Vigil to Begin Transgender Awareness Month by H. Adam Ackley (Huff Post)

LGBT litany of the saints: Harvey Milk, pray for us; Joan of Arc, pray for us... by Rachel Waltz

Queering All Saints and All Souls, Celebrating the Queer Body of Christ by Adam Ackley (Huff Post)

A Litany of All the Saints by James Kiefer

All Saints Day: Why We Need LGBT Saints by Kittredge Cherry (Believe Out Loud)

Sanctity And Male Desire: A Gay Reading Of Saints by Donald Boisvert
Spitting at Dragons: Towards a Feminist Theology of Sainthood by Elizabeth Stuart

Passionate Holiness: Marginalized Christian Devotions for Distinctive People by Dennis O’Neill

Special thanks to CJ, Sage, Terence, Dennis, Liz, Trudie, Toby, Mitch, Adam and Eric for comments and conversation that helped me develop this queer theology of sainthood.

Wednesday, April 22, 2015

Earth Day: LGBTQ theologians join in protecting the environment

Kittredge Cherry visits a green-cross sculpture honoring the early environmental movement

Protection of the environment is celebrated today on Earth Day (April 22) by people around the world, including queer theologians.

LGBT Christians are transforming the larger church with a message of inclusion and embodiment, showing that God’s all-inclusive love goes beyond traditional categories to welcome every sexual orientation and gender expression. A few pioneering LGBTQ green theologians are taking the next step to extend the church’s welcome to the earth itself.

For a new version of this article, click this link to Qspirit.net:
Earth Day: LGBTQ theologians join in protecting the environment


“My passion for the Earth came with the recognition of queer Christian inclusion and the radical inclusive mission of Jesus,” says Robert Shore-Goss, a theologian and pastor who brings together queer and green spiritualities.

He wrote a comprehensive chapter called “Grace is Green: Incarnational Inclusivities” in the 2013 book that he co-edited, “Queering Christianity: Finding a Place at the Table for LGBTQI Christians.”

“Christian blood atonement theologies have historically been violent, if not bloodthirsty -- scapegoating Jews, women, Muslims, indigenous peoples, non-Christian religions, and LGBT folks,” he writes in the chapter. By contrast, he says, “The green cross includes all life everywhere.”

Shore-Goss puts queer green theology into practice as pastor of Metropolitan Community Church / United Church of Christ in the Valley in North Hollywood, California. His mostly LGBT congregation installed solar panels, jack-hammered an asphalt area to make a garden on their property, and found many ways to cut their church’s use of energy and water. As described on his website mischievousspiritandtheology.com, water conservation became a spiritual discipline for Lent and gardening was an Easter practice.

“We understood the Earth as a living being, producing and evolving diverse life forms,” he wrote in his chapter. “We made the Earth a member of the church on one Earth Day Sunday to symbolize the great commandment that loving God and loving our neighbor included loving the Earth and taking responsibility for diversity of life.”

Green spirituality has been explored by many people, from ecofeminists to radical faeries, but Shore-Goss is among only a handful of theologians who have written about the connections between ecology and Christianity from a LGBTQ perspective. Others include:

* Kathy Rudy, lesbian feminist activist and associate professor of ethics and women’s studies at Duke University, applies her experience of the LGBT liberation movement to animal rights in her book “Loving Animals: Toward a New Animal Advocacy.”

* John Michael Clark, who taught English and religious studies at various colleges in Atlanta, shows the contribution that the LGBT liberation movement makes in an eclectic ecological vision with his book“Beyond Our Ghettos: Gay Theology in Ecological Perspective.”

* Daniel T. Spencer, who teaches environmental studies at the University of Montana, weaves together gay and ecological perspectives to build a solid Christian ethic in his book “Gay and Gaia: Ethics, Ecology, and the Erotic.”

The photo at the top of this post shows Jesus in Love founder Kittredge Cherry with a monument honoring the early environmental movement. A female Christ figure stands in front of a green cross with arms outstretched over a pile of tree stumps and sawed-off logs. Her plea is stated on the pedestal: “Help save our trees.”

“Miss American Green Cross” was sculpted in 1928 by artist Frederick Willard Potter for the Green Cross Society, an ecology group based in Glendale, California. According to press reports, “It is the first of dozens of statues to be erected all over America as part of the doctrine of saving the nation’s forests.” The organization disbanded in the 1930s, but the statue and its strikingly contemporary message remain.

Some have mistaken the mysterious Miss American Green Cross for Joan of Arc about to be burned at the stake. But this goddess-like bronze figure appears to be a female Christ, embodiment of Holy Wisdom (Sophia). She seems to express the theology of the green cross described by Shore-Goss and others, drawing parallels between the destruction of forests and the crucifixion of Jesus. The sculpture is located at the Brand Library in Glendale. The photographer was Audrey Lockwood.

Cherry, a lesbian author ordained by MCC, wrote an animal blessing in the book she co-edited, “Equal Rites: Lesbian and Gay Worship, Ceremonies and Celebrations.”Here is an excerpt:

Animals are important in the lives of many lesbian and gay people. Cats and dogs often become surrogate children for same-sex couples…. The discrimination faced by lesbian and gay people is linked to attitudes that devalue animals and the rest of nature. Western thought sets up dualities in which spirit is better than body, male is better than female, human is better than animal, intellectual is better than sexual -- and sexuality defines gays and lesbians in this way of thinking. Gays and lesbians, like nature itself, are seen as something that must be controlled. The result is a sterile, exclusive church and a polluted earth. Many lesbians and gay men seek to remedy this situation by healing the spirit-body split in Christianity. For all these reasons, it is appropriate to bless animals in the context of lesbian and gay spirituality….

May we remember that humanity is but one small, fragile strand in the interdependent web of life.

May we remember that we human beings are not the only ones created to look at flowers, to taste cool water, to listen to the wind, and to feel the earth beneath our feet.

May we remember that what befalls the earth befalls all who live on her lovely shores.

May we never forget that to harm the Earth is to scorn the Creator.

We pray for the animals who are our companions.

We pray for the wildlife displaced as we develop land for human use.

We pray for the animals who work for us, including the seeing-eye dog, the carriage horse, and the laboratory rat.

We pray for animals who are bought and sold, animals who live in cages, and animals who live free.

We pray for animals indigenous to this particular place, including [name a few species].

We pray for the animals who have made our lives possible by becoming food and clothing for us.

We pray for endangered species, including the giant panda and the California condor, and we remember the dinosaurs, passenger pigeons, and other extinct species.

We pray for all human beings who have felt degraded by being compared to animals.

God, we know that you hear all or prayers, those spoken and those that we hold silently in our hearts. We claim your loving presence with us now.

___
Related links:
Pope Francis Steps Up Campaign on Climate Change, to Conservatives’ Alarm (New York Times)

____
This post is part of the LGBTQ Calendar series by Kittredge Cherry. The series celebrates religious and spiritual holidays, events in LGBTQ history, holy days, feast days, festivals, anniversaries, liturgical seasons and other occasions of special interest to lesbian, gay, bisexual, transgender and queer people of faith and our allies.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.



Sunday, March 15, 2015

New Queer Christ video created for ReLENT online series


A new video introduces the queer Christ in an accessible, inviting way with LGBT Christian art and short quotes from queer theologians, including Jesus in Love founder Kittredge Cherry.

The “Introduction to the Queer Christ” video was created by Sara Shisler Goff for the Slate Project, a an Baltimore-based online Christian community that she co-founded.

“In less than five minutes, the video sums up the queer Christ with great clarity and beauty,” said Cherry. “It presents my best ideas and many of the artists that I featured on the Jesus in Love Blog.”


The video was produced for the Slate Project's “ReLENT” series of Lenten reflections. They use the latest technology to explore ancient spiritual truths. Each week their videos, social media, Twitter chats, and in-the-flesh gatherings focus each week on a different side of Christ each week: Black Christ, the Poor Christ, the Queer Christ, the Feminist Christ, the Disabled Christ and the Nonviolent Christ.

The Queer Christ video highlights quotes from Cherry's book “Art That Dares: Gay Jesus, Woman Christ, and More” along with texts from gay theologian Patrick Cheng and transgender priest Shannon Kearns.

Their words appear with artwork by a variety of historical and contemporary artists, including Jesus in Love contributors Doug Blanchard, Becki Jayne Harrelson, Robert Lentz, Elisabeth Ohlson Wallin, Christine Bakke, Bill Burch, Carlos Latuff, and Dirk Vanden.

A slide from the Queer Christ video

The soundtrack sets a tone of sacred openness with the chant “Open My Heart” from the album “Inside Chants” by Harc (Ana Hernandez and Ruth Cunningham).

Shisler Goff is one of three co-pastors who founded the Slate Project in 2013. She also serves as assisting priest at Trinity Episcopal Church in Towson, MD.

“The Slate Project is a community, both online and in person, where we ask ourselves, ‘What if we had a blank slate for doing and being church?’ This lets us ask what it is in our Christian traditions that no longer serves us and needs to be ‘wiped away,’ and what is in the slate itself -- the very form and substance of what it means to be the church. Jesus is that substance,” she told the Jesus in Love Blog.

She joined forces with pastors from two other denominations -- Presbyterian Jenn DiFrancesco and Lutheran Jason Chesnut -- to build a post-denominational community whose playfully irreverent motto is “Christianity without the crap.” About 1,800 people have “liked” their Facebook page and they have more than 500 followers on Twitter.

“For me the queer Christ is about Jesus embodying God’s radically inclusive love for all people,” she explains in a separate video interview about the queer Christ produced for ReLENT.



The Twitter chat about the queer Christ opened with Shisler Goff tweeting the Rainbow Christ Prayer by Cherry and Cheng. A record of the whole chat is online at Storify.com. The following highlights include questions and some of the most “favorited” answers from an hour of tweets.

For you, how does the #QueerChrist set free and heal damage that has been done?

“As a member of the queer community, the #queerchrist welcomes and knows me, despite what the church has told me in the past. -- Christophe Schaefer


How does the #QueerChrist reclaim Christ from those who “use him as a weapon to dominate others?”

“If Christ is Queer, there’s no “other" to even use a weapon against, because there’s no norm.” -- Julie

“We see the #QueerChrist in people like Matthew Shepherd, beaten and left for dead on the outskirts. Not holding a weapon.” -- Jason Chesnut

“The #QueerChrist meets Westboro with a sign of Christ’s own - ‘I love you. Deal with it.’” -- Jason Chesnut


How do you experience the #QueerChrist—theologically, emotionally, spiritually, imaginatively?

“I encounter the #QueerChrist in members of the queer community who have also been martyred, and their legacies which live on.” -- Christopher Schaefer

“I experience the #QueerChrist bringing me from a homophobic guy raised in Texas to a straight ally in a challenging way”. -- Jason Chesnut


What do you think of the role of art as both an expression of faith and an agent of change?

“Trying to get away from "idols" has left us devoid of icons- windows to the divine.” -- Lauren Muratore

Cherry tweeted along too in her first-ever Twitter chat. “It was a thrill to use a new technology to meet new people who seek to know the queer Christ,” she said.

Shisler Goff, who led the discussion and made the video, explained why she has put so much effort into sharing the Queer Christ in a statement for the Jesus in Love Blog:

“It was important to me that we talk about the Queer Christ for several reasons. I think many people are still not that familiar with the Queer Christ. Scholarship on the Queer Christ is still relatively new. It was not until I began my doctoral studies at Episcopal Divinity School in the last two years that I seriously studied the Queer Christ. For me, Jesus is the embodiment of God's radically inclusive love. This is the language of many queer theologians. The Queer Christ helps us transform unhelpful and limiting binary thinking and opens up a freedom for all people, with many kinds of diversity, to be imaged in Christ. I like to think of the Queer Christ as transforming the boundaries that we like to put up; not destroying them but transforming them. This view of Christ subverts the most popular critiques of the church today- it is homophobic, hypocritical, and irrelevant. This Christ has something to say to the lived experience of LGBTQ people who have historically be oppressed, marginalized and even persecuted by the church. I think the Queer Christ can speak to all people, because to "queer" something is to interpret it in a new and normative, non-traditional way.

Everyone is welcome to join in ReLENT’s “digital discipline” by meditating on selected scriptures and readings and responding online through their Facebook and Twitter accounts. They host a Twitter chat of the week’s topic every Thursday at 9 p.m. Eastern, using the hashtag #SlateSpeak.

The ReLENT group has already discussed the theology of James Cone (Black Christ) and Gustavo Gutierrez (Poor Christ) as well as Cherry’s writing about the queer Christ. Upcoming weeks will focus on Dietrich Bonhoeffer (Nonviolent Christ), Nancy Eiesland (Disabled Christ) and various writers who discuss the Feminist Christ.

“The church is in the process of reimagining and re-creating itself for the twenty-first century,” Shisler Goff said. “I believe the Spirit is inviting us to join in the queering of the church.”

____
This post is part of the Queer Christ series by Kittredge Cherry at the Jesus in Love Blog. The series gathers together visions of the queer Christ as presented by artists, writers, theologians and others.

Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Friday, February 20, 2015

Marcella Althaus-Reid: Queer theology pioneer


For a new version of this article, click this link to Qspirit.net:
Marcella Althaus-Reid: Queer theology pioneer

Marcella Althaus-Reid

Marcella Althaus-Reid was a queer theologian whose controversial books include “Indecent Theology” and “The Queer God.” Born in Argentina, she became the first woman appointed to a chair in the School of Divinity at the University of Edinburgh, Scotland in 2006. She held that post when she died at age 56 on this date (Feb. 20) in 2009.

Althaus-Reid (May 11, 1952- Feb. 20, 2009) was baptized as a Roman Catholic and grew up in Buenos Aires. She earned her first theological degree there from ISEDET (Instituto Superior Evangelico de Estudios Teologicos), Latin America’s renowned center for studying liberation theology, which emphasizes God’s “preferential option for the poor.”

Next she gained recognition for working on social and community projects in the slums of Buenos Aires. As she continued her studies, Althaus-Reid applied the principles of liberation theology to women and sexual minorities, including LGBT people.

Her first book, “Indecent Theology,” was published in 2000 and established her international reputation as a self-proclaimed “indecent, Latina, bisexual theologian.” The book challenges the sexual oppression behind traditional Christian concepts of decency and introduces theology rooted in the context of people whose sexual freedom has been limited. In 2003 she wrote “The Queer God,” in which she aims to liberate God from the closet of sex-negative Christian thought and embrace God’s role in the lives of LGBTQ people.

According to her obituary in the Herald Scotland, Althaus-Reid was a member of Moderator Nancy Wilson’s advisory theological team in Metropolitan Community Churches and felt at home in MCC’s Edinburgh congregation although she was formally a member of the Quakers and the Church of Scotland.

Her writing style is dense and her books continue to be controversial, even among LGBT people of faith. But nobody denies that Althaus-Reid took risks to raise important issues based on queer life and spirituality.

Her originality and flashes of insight are expressed in the following quotation from “The Queer God”:

“Our task and our joy is to find or simply recognise God sitting amongst us, at any time, in any gay bar or in the home of a camp friend who decorates her living room as a chapel and doesn’t leave her rosary at home when going to a salsa bar.”

___
Links to books by or about Marcella Althaus-Reid:

Indecent Theology: Theological Perversions in Sex, Gender and Politics

The Queer God

From Feminist Theology to Indecent Theology

Liberation Theology and Sexuality

Dancing theology in fetish boots: Essays in honour of Marcella Althaus Reid

More books by Marcella Althaus-Reid

La teología indecente: Perversiones teológicas en sexo, género y política

Il Dio queer


___
Related links:

"Marcella Althaus-Reid: Saint of a sexually embodied spirituality" by Hugo Córdova Quero (Jesus in Love)

Prof Marcella Althaus-Reid obituary and memorial page: Light a candle or add your own tribute

Remembering Marcella Althaus-Reid, “Indecent theologian” (Queer Saints and Martyrs - And Others)

En La Caminata: Remembering Marcella Althaus-Reid” by Alejandro Escalante (Indecent Theology blog)

___
This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

Wednesday, November 19, 2014

Hot topics in queer religion: 2014 LGBTQ guide to AAR (American Academy of Religion) and SBL (Society of Biblical Literature) Annual Meeting


An amazing variety of more than 30 LGBT and queer events are planned for the annual meeting of the American Academy of Religion (AAR) and the Society of Biblical Literature (SBL) Nov. 22-25 in San Diego.

Presentations cover everything from African lesbians to a queer zoological reading of Song of Songs. Hot topics this year include religion and sexuality in debates over same-sex marriage, anti-gay laws in Africa, and queer interpretations of Paul's letters in the Bible. Scholars will also make connections between queer experience and many other facets of life, such as disability and ecology.

LGBTQ programs at the conference present liberating new ideas about the Bible, the church and the impact of Christianity on individuals. They go on to take a queer look at every major world religion from various racial, ethnic and cultural perspectives.

The joint annual meeting is the largest gathering of biblical and religion scholars in the world with more than 11,000 attendees.

There's surprisingly little about Jesus from a queer viewpoint. The only LGBTIQ event focused on Christ is "Jesus Is Still Acting Up! Celebrating Bob Goss' Scholarship and Ministry 20 Years Later." Author Robert Shore-Goss and a panel of scholars will reflect on his groundbreaking 1993 book "Jesus Acted Up: A Gay and Lesbian Manifesto."

Other books that are up for major LGBT discussion include "The Crisis of Islamic Masculinities" by Amanullah De Sondy and "Ain't I a Womanist, Too?: Third Wave Womanist Religious Thought" by Monica A. Coleman.

For a helpful list of LGBTIQ-themed sesssions at AAR, visit:
https://www.aarweb.org/2014-lgbtiq-themed-sessions

For LGBTIQ events at SBL, click this link and input the key word “queer”:
http://sbl-site.org/meetings/Congresses_ProgramBook.aspx?MeetingId=25

Reading the schedule provides a sneak-preview of the latest lesbian, gay, bisexual, transgender and queer religious scholarship, even for those who can’t be there.

Best wishes to the many friends of the Jesus in Love Blog who will be attending and presenting at AAR-SBL!



Copyright © Kittredge Cherry. All rights reserved.
http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts

Thursday, October 30, 2014

Why we need LGBT saints

Rainbow detail from St. John Altarpiece by Hans Memling (Wikipedia.com)

It’s time to welcome the queer saints. Many believe that saints and other souls will visit this weekend for Halloween, All Saints Day, All Souls Day, and Day of the Dead (Dia de los Muertos). LGBT saints are important because people are searching for alternative ways to lead loving lives.

Churches have tried to control people by burying queer history. The LGBT saints show us not only THEIR place in history, but also OUR place -- because we are all saints who are meant to embody love. We can tap into the energy of our ancestors in faith. For some they become friends and helpers, working miracles as simple as a reminding us that “you are not alone.”

For a new version of this article, click this link to Qspirit.net:
Why we need LGBTQ saints: A queer theology of sainthood


At first I thought that LGBT saints were rare. Gradually I came to see that they are everywhere throughout all time and they are among us now. We have all met saints in our lives. They are ordinary people who are also extraordinary.

Calling someone a “queer saint” is a liberating act in two ways: The most obvious one is that revealing the hidden queer sexual orientation or gender identity of traditional saints liberates people from sex-negative, oppressive church dogmas. In addition, revealing the “saintliness” of LGBT people ignored by the church liberates people from the tyranny of the sacred/secular dichotomy. Phrases like “queer saint” make a nice shorthand for headlines -- neatly challenging the assumption that sainthood and LGBTQ identity are mutually exclusive.

As All Saints Day approaches, I offer reflections on what I have learned by writing more than 70 profiles in the LGBT Saints Series over the past eight years. This is my queer theology of sainthood.

Sergius and Bacchus
by Robert Lentz
TrinityStores.com
Who are the LGBT and queer saints? If you want some specific names of this rainbow tribe, visit the LGBT Saints page at http://jesusinlove.org/saints.php.

One of the greatest challenges has been to figure out who is a “saint” and who is “LGBT.” If the boundaries of sainthood are slippery, then the definition LGBT is even more fluid.

Most mainstream churches would not canonize any saints who were openly LGBT, so we must claim our own saints. It’s important to re-evaluate familiar figures as well as to recover those who have been lost and recognize the saints of our own time. The church may seem to have the power to decide who is a saint, but each individual can also choose for themselves. Paul urges us to “work out your own salvation with fear and trembling” (Philippians 2:12).

Mitch Gould, a historian of queer and Quaker subjects, summed up the dilemma well when he told me, “Sainthood is a devilishly nuanced accusation.” Traditional stories of the saints tend to be overly pious, presenting idealized super-heroes who seem distant and irrelevant. Saints have been used to get people to passively accept oppressive situations. Too often the saints have been put on a pedestal to glorify virginity and masochistic suffering. The emphasis on miracles disrespects nature, the ongoing miracle of life.

Feminists have criticized saints as tools of the dominant morality, but with LGBT saints the opposite is true: They saints can shake up the status quo. We can restore the complex reality of saints whose lives are being hijacked by  hagiograpahies and hierarchy to enforce the status quo. Queer saints can help reclaim the wholeness, connecting sexuality and spirituality for the good of all.

Perpetua and Felicity
by Robert Lentz
TrinityStores.com
I began writing about LGBT saints after finishing a series of books on the queer Christ (Jesus in Love novels and Art That Dares). Many people told me that they couldn’t relate to a gay Jesus, but they liked the idea that LGBT people were among his followers. Church leaders have used saints to impose control from the top down, but the desire for saints springs naturally from the grassroots. People are drawn to the presence of spiritual power in the lives of the saints, and their willingness to use that power for others, even at great cost to themselves. Saints attract others with the quality of their love, even though their personal lives may not be “saintly.”

I was aware of new research and art about LGBT saints, so I was shocked to discover that it was not easily available online. Largely due to the church’s crackdown on LGBT spirituality, much of it was buried under obscure code names like “images that challenge” -- if it was available on the Internet at all.

As an independent blogger, I am free to put LGBT saints out there where more people can find and benefit from them. I decided to uncover and highlight holy heroes and role models to inspire LGBT people of faith and our allies. The positive response quickly affirmed that people are hungry to connect with queer people of faith who have gone before.

“The Forerunners of Christ with Saints and Martyrs” by Fra Angelico, 1428-30, Wikimedia Commons

What is a saint?
My definition of who qualifies as a “LGBT saint” continues to expand. First I included saints officially canonized by the church, but I soon discovered that many have achieved “sainthood” by popular acclaim. The church didn’t even have a formal canonization process for its first 1,000 years.

Ultimately all believers, living and dead, can be called “saints,” a practice that began in the early church. In the New Testament, Paul used the word “saint” to refer to every member of the Christian community, a practice continued by Rev. Troy Perry, founder of Metropolitan Community Churches. One of my memories from working with him was that whenever he wrote a letter to MCC members, he addressed it as "Dear Saints." We always got back some responses from people protesting, "I'm not a saint!" But in a very real sense, we are all saints.

Dictionaries define a saint as “a holy person” or “an extremely virtuous person.” I rather like the concept of sainthood that emerged in comments on this blog during a discussion of the post “Artist shows sensuous gay saints.” Atlanta artist Trudie Barreras wrote: “My definition of saint has absolutely nothing to do with what the hierarchical church defines, and everything to do with the quality of love displayed.” Or, as gay author Toby Johnson commented, “Being a saint means creating more love in the world.”

Joan of Arc
by Robert Lentz
TrinityStores.com
Sainthood comes in many different forms. Some become saints by leading an exemplary life, but the surest path to sainthood is to risk or lose one’s for the good of others. As Jesus said, “Greater love has no one than this: to lay down one’s life for one’s friends.” (John 15:13). Martyrs, from the Greek word for “to bear witness,” are a common type of saint.

Sometimes readers object that my LGBT saints series includes modern martyrs whose lives were not “saintly.” My understanding is that martyrs need not be role models, but they are honored simply because they were killed for a particular cause. Therefore I include people such as Harvey Milk and Matthew Shepard because they were killed for being gay and their deaths furthered the cause of LGBT rights, regardless of their flaws.

Whether or not they died as martyrs, the lives of the saints were indeed difficult. Our lives are difficult too -- and that can become a point of connection. Like today’s LGBT Christians, the saints sometimes faced opposition from within the church. Some martyrs, including cross-dresser Joan of Arc, were killed not FOR the church, but BY the church!

What is LGBT?
Lesbian, gay, bisexual, transgender and queer did not exist as categories throughout most of the history in which the saints lived. A convenient way around this dilemma is to say that LGBT saints are those of special interest to LGBT people and our allies. The term “queer” is increasingly used to describe gender-variant people of the past, so I often use the phrase “queer saints.”

Harvey Milk
by Robert Lentz
TrinityStores.com
Some deny the existence of historical LGBT saints because it’s almost impossible to prove their sexual activity. However, same-sex love does not have to be sexually consummated for someone to be honored as an LGBT saint. Deep love between two people of the same gender is enough.

Homosexuality is more than sexual conduct. The American Psychological Association defines sexual orientation as “an enduring pattern of emotional, romantic, and/or sexual attractions.” The dominant Christian culture tried to suppress overt homosexuality, so any hint of homosexuality that survives in the historical record should be given extra significance. Many official saints were nuns or monks living in same-gender convents or monasteries.  Naturally their primary emotional attachments were to people of the same gender. Soon almost all saints seem LGBT!

Let us be inspired by the LGBT saints who surround us as a “great cloud of witnesses” and commit ourselves to our own queer paths toward sainthood.

___
Image credit: God is enthroned in concentric rainbows with 24 elders seated within the outer rainbow in a detail from the 15th-century St. John Altarpiece by Hans Memling (Wikipedia.com). The image is based on John’s vision of the Apocalypse from the Book of Revelation.

___
Related links:

I have expanded on the ideas presented here by writing theological reflections based on feminist and queer theology at the following two blogs:

Feminism and Religion Blog: Feminism leads to a queer theology of sainthood by Kittredge Cherry

99 Brattle (Episcopal Divinity School blog): A queer theology of sainthood emerges by Kittredge Cherry

To read this post in Spanish / en español, go to Santos Queer:
¿Por qué necesitamos santas y santos LGBT?

Who are the "Queer Saints and Martyrs"? by Terence Weldon (Queering the Church)

LGBT-friendly memorial for All Saints, All Souls and Day of the Dead

An All Hallows' Eve Vigil to Begin Transgender Awareness Month by H. Adam Ackley (Huff Post)

LGBT litany of the saints: Harvey Milk, pray for us; Joan of Arc, pray for us... by Rachel Waltz

Queering All Saints and All Souls, Celebrating the Queer Body of Christ by Adam Ackley (Huff Post)

A Litany of All the Saints by James Kiefer

All Saints Day: Why We Need LGBT Saints by Kittredge Cherry (Believe Out Loud)

Sanctity And Male Desire: A Gay Reading Of Saints by Donald Boisvert
Spitting at Dragons: Towards a Feminist Theology of Sainthood by Elizabeth Stuart

Passionate Holiness: Marginalized Christian Devotions for Distinctive People by Dennis O’Neill

Special thanks to CJ, Sage, Terence, Dennis, Liz, Trudie, Toby, Mitch, Adam and Eric for comments and conversation that helped me develop this queer theology of sainthood.