Rembert S. Truluck’s 12 Steps to Recovery From Bible Abuse.

For all those who are bothered by allegations that the Bible is (allegedly) against homoerotic love, here’s a site to bookmark now: Steps to Recovery From Bible Abuse. I first came across this just yesterday, by way of a reference in the excellent book, “The Queer Bible Commentary”, and am delighted to have found it.  As gay men, lesbians and trans peoples, we all know how freely the bible has been used and abused to argue against full equality, or even to justify direct discrimination, bullying, violence, criminalization and even execution. For those of us who are Christians, this abuse may have led us to deep feelings of guilt as we have struggled to reconcile and balance the supposed demands of faith, and living lives of personal integrity.
There are numerous resources now available that show how this supposed opposition is a chimera, and a gross misrepresentation of what the Bible really says about homosexuality, but most of these do not go much further than rebutting the handful of texts of terror. Dr Truluck’s site does much more – offering suggestions for healing from the years of guilt engendered by this Bible abuse.

Dr Rembert S Truluck

The developer of the site, Dr Rembert S.  Truluck, was a  Southern Baptist Pastor from 1953 to 1973, Professor of Religion at Baptist College of Charleston, SC, 1973-1981, and later a pastor at Metropolitan Community Churches in Atlanta, San Francisco, and Nashville, TN., 1988-1996.
He was a Doctor of Theology from Southern Baptist Theological Seminary, Louisville, KY, 1968, and the author of “Invitation to freedom“, (a guide to Personal Evangelism in the Gay Community), and “Steps to Recovery from Bible Abuse.

A note on the home page states that Dr Truluck passed away at age 74 on November 13, 2008, and that the last update was on 07/22/2007. Although the site is no longer being updated, it is being maintained, and still accessible at the invaluable OT Kenyer Portal, which also houses links to the Lesbian and Gay Catholic Handbook (also no longer updated) and numerous others.
There are mixed views on the long term value of 12 step programmes in treating addiction, and in the extension of the original concept from Alcoholics Anonymous to other forms of addiction. The further extension to applications that have nothing whatever to do with addiction, or even to mental or physical health, is particularly problematic. However, in the light of the (mis)representation of the Catholic “Courage” pastoral program as a 12 step recovery program for homosexuals, I find this idea a delightful counter.  At this stage, I do not want to get into any detailed evaluation of the merits of Truluck’s proposed steps, although I would say that overall, they make sense to me.

The 12 steps to Recovery

1. Admit You Have Been Hurt By Religion
2. Turn to God As Your Guide to Recovery
3. Examine Your Faith
4. Face and Deal With Your Anger
5. Avoid Negative People And Churches
6. Face The Scripture Used Against You
7. Find Positive Supportive Scripture
8. Read And Study The Gospels
9. Come Out And Accept Yourself

10. Develop Your Personal Support System

11. Learn To Share Your Faith With Others
12. Become A Freedom Missionary

The Bible Recovery Website

Dr Rembert’s website contains much more than just the 12 step program listed above. Additional pages are

Go ahead, explore!

Suggested Books:

Truluck, Rember S : Invitation to Freedom
Bohache, Thomas, Guest, Deryn (et al, eds): The Queer Bible Commentary

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The Gay Beatitudes

I missed these  when the Catholic priest Wild Hair first posted these at “A Piece of My Mind“, then came across them earlier this week. There is nothing that makes them any less relevant two months later, so draw your attention to them now:

Blessed are they who stand naked and shame free
before God and one another.

Blessed are they who celebrate the rich diversity of all people
as spiritual & sexual beings.


And they continue. Read the full set at A Piece of My Mind

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Lazarus, The Man Jesus Loved.

This morning’s Gospel tells the story of Jesus’ raising of Lazarus from the dead, a familiar tale – too familiar, perhaps, as it contains much that should inspire us as queer Christians, but which we can easily overlook in its over – familiarity.

The Household of Martha and Mary.

Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha.  (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair). (John  11: 1- 2)
These verses remind us of the nature of the household of Martha, Mary and Lazarus – three unmarried people living together in one house. What we easily overlook in the twenty-first century, is how very odd, even transgressive, this would have been to the Jews of Jesus’ day. There was overwhelming pressure on all, women and men alike, to marry and produce children. For women, there was scarcely any choice in the matter: their lives were governed by their menfolk before marriage (either fathers or brothers), and their husbands after. It is true that after a man’s death, his brother was expected to take over the care and control of his widow(s), but this scarcely seems to fit what we know of this household. Lazarus is not married himself, and there is nothing anywhere in the text to suggest that he is in command of the household – quite the reverse. In this household, it is the women who run things.
Martha Mary and Lazarus
Although they are described as siblings, several scholars have noted that this could well have been a euphemism, hiding a lesbian relationship between the women, and masking the true status of the single man living with them. Whatever the precise details of the relationships, this is undoubtedly a queer (i.e. unconventional) household, which we should bear in mind as we consider the particular relationship between Jesus and Lazarus, the focus of the story.

“The Man Jesus Loves”

So the sisters sent word to Jesus, “Lord, the one you love is sick. (John  11: 3).

The story is located in John’s Gospel, which is notable for its several references to the “beloved disciple”. Robert Goss notes that there is disagreement among scholars as to the precise identity of this person:

Scholars have long disputed whether the Beloved Disciple is John son of Zebedee, Thomas the Twin, Mary Magdalene, Lazarus, or a symbol of the community. For some queer writers, the evidence points to Lazarus (Williams, Wilson, Goss). Jennings does not rule out the possibility of Lazarus, but maintains that the evidence is inconclusive. Elizabeth Stuart understands that the Beloved Disciple to be representing perfect intimacy with Jesus.
Whoever the unspecified “beloved disciple ” is though, this verse is explicit that if it is not Lazarus, then he can also be so described. The next question of particular interest for gay Christians could be, “What is the nature of this love? Is it intimate, or simply platonic?”
I cannot think of the raising of Lazarus without recalling a remarkably similar story in the non-canonical fragment known as Mark II, said to have been quoted in an epistle of Clement of Alexandria. This also tells of the raising of a young man (unidentified) from the dead. If this young man is indeed Lazarus, and if there is any basis in fact for the story, then the relationship is anything but platonic. This description of what happened next is about as explicit as it gets, without becoming x-rated:
“And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, ‘Son of David, have mercy on me.’ But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb, they came into the house of the youth, for he was rich. And after six days Jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan.” (emphasis added)
The Secret Gospel is non-canonical. We cannot evaluate its authenticity, but before dismissing it out of hand, we should also consider its similarity in referring to a naked young man wearing only a linen cloth, to the curious story in the canonical Gospel of Mark.
So, it is possible to read the passage as referring to an erotic relationship between Jesus and Lazarus, but even if we do not, there is an important message for us in the description of Lazarus as the one whom Jesus loved.  For if it refers only to a platonic intimacy, then that can be said to apply also to all of humanity. It is fundamental to the Christian faith that God loves all his creatures (including us queer creatures), and we known from the writers on spirituality, and also (if we are fortunate) from personal experience, that it is possible for us, 200 years later, also to develop through prayer a personal, deep relationship with him. We too, can experience what it is to be “the man Jesus loves”.

Defying the Persecutors

So when he heard that Lazarus was sick, he stayed where he was two more days, and then he said to his disciples, “Let us go back to Judea.”
“But Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?
It is easy to forget that in this passage, Jesus was not simply returning to the friends he had left behind.  This episode occurs just a short while before the Passion. As the disciples knew, in returning to Judea, he was returning to those who wanted him out of the way, placing himself (and his associates) at substantial risk.  As queer Christians, we are often persecuted by those in control of the churches, but this is not a reason for us to stay away.
It is not just we who have experienced death inside the church. By silencing or driving away some of its members, the Church itself has experienced a form of death. It is incumbent upon us too, to go where we are needed. This includes entering right into the belly of the beast, the institutional church, and restoring it to full, inclusive life.

The Resurrection and the Life

Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; 26 and whoever lives by believing in me will never die. (v 25, 26)
Jesus’ promise of resurrection and life, so central to Christian faith, obviously refers to the resurrection after death – but also to more. It is also a promise of a fullness of life here on earth. Individually and collectively, gay men, lesbians and transmen and transwomen often feel that they have suffered a psychic death in the Church, ignored, silenced, and written out of the approved Church histories. However, by focussing our attention on Christ and the Gospels rather than on the man-made and disordered Vatican doctrines, we too can find a fullness of life that the Church attempts to deny us, a genuine human flourishing that is the real point of the concept of “natural law”.

“Come Out”

When he had said this, Jesus called in a loud voice, “Lazarus, come out!”
Many commentators have noted the resonance of these words for modern gay men and lesbians. The modern sense, of coming out publicly in open acknowledgement of our sexual orientation, is obviously not what Jesus’ words mean, in any literal sense. However, there is nevertheless a powerful image here that is indeed applicable. In coming out of the tomb, Lazarus is emerging from darkness and death to light and life – and as metaphor, this is precisely how so many of us experience coming out. (For those of us who have come out to friends and family, but not in Church, the process is incomplete. Coming out in Church can represent a further stage in this process of moving from death to life, from darkness to life).
Most interpretations of this as a message about coming out do so with a focus on Lazarus and its obvious connections to gay men. Robert Goss quotes Mona West, who offers an interpretation from a lesbian perspective, by focussing on Martha, and her coming out as a disciple of Jesus:
She (Martha) is invited to move beyond a mere confession of faith and to accept the radical fullness of Jesus’ grace. Her conversation with him thus not only forms the theological heart of the story; it is also at the theological heart of the coming out process for Christian lesbians and gay men.
Conclusion
I am left with three overriding commands that I take away from the story of Lazarus, and Jesus’ renowned raising of him from death. Recognizing that like Lazarus, we are all beloved disciples of Jesus, we must follow Martha in accepting and reciprocating that love and grace. Doing so will give us the strength and courage to come out publicly even in the Church, and to face down those who oppose us in the name of misguided religion. This will contribute to our own healing and resurrection in a fuller life – but will also contribute new life to the Church itself.



Books:

Guest, Deryn et al (eds): The Queer Bible Commentary
Jennings, Theodore: the man jesus loved

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Jesus: Not "Gay", but Genderqueer.

It appears from an article by Michael Ruse at the Guardian, that there is new evidence that Jesus was openly and unambiguously a gay man. Appearances are deceptive: this is a speculative piece, describing the texts he would like to see, when these newly discovered codicils have been translated.
So what?
The interesting thing about this story is that while it is a piece of fiction, it actually makes very little difference to the core statements in the report: all (except for the unspecified parable, and the hypothetical quarrel with Joseph about manliness) are already known to us from the existing Gospels.
The Sexuality of Jesus
The absence of any direct reference in the Gospels to Jesus’ love life,  sexual or emotional, has led to the unfortunate modern assumption that he did not have one, that he was in effect asexual. This is a bad mistake. We know that he was fully human, and do will also have had the full range of human bodily and emotional drives. We also know very little about his eating habits, hygiene practices or bowel movements – but this does not imply that he did not have any.  We may not know how Jesus responded to his sexual feelings, but we can be certain that he had them – just as we do.
The repeated references to a “beloved disciple” (whoever he is) are clear evidence of a special, even intimate,relationship. This evidence comes from the words used, but also from the privileged position given to him, physically and symbolically, at key points in the Gospel narrative (for example, at the last supper and at the crucifixion). It is widely assumed that the term applies to John the Evangelist, but this may not be so. Another candidate is Lazarus. Some scholars draw attention to a supposed Second Gospel of Mark, which supposedly tells that after raising a young man (Lazarus?) from the dead, Jesus spent the night in bed with him. There is also a peculiar story in Mark’s Gospel of a night-time encounter in the garden with a young man covered only in a linen cloth, who then ran away naked.  We do not know who this mysterious young mas was, or what they were doing in the garden, but it too could have been Lazarus – and what do you think they were doing, in the dark and with one at least almost naked?
Personally, I reject the idea that Jesus was gay in any modern sense – the word is totally anachronistic, and there is in any case comparable evidence of a relationship with Mary Magdalene, which would make him at least “bi-” (in modern terminology. Intriguing as the evidence is that he may have had same-sex attractions or involvements, this evidence is at best supportive, but not conclusive proof.
Jesus and Mary Magdalene (Rubens)

What can we say for certain?

Jesus Rejected Modern “Family” Values

Well, we know very clearly what he was not. At a time when there were enormous social pressures on all Jews to marry and raise a family, he did not. He also encouraged his followers to leave their own families, lived with a same-sex band of single men, and selected his closest friends from single people.  Other than the men of “the twelve”, his closest friends were the two women Mary and Martha, two unmarried women living together (again in clear defiance of social expectations), and their unmarried brother, Lazarus. Much as the religious conservatives try to paint the Gospels as supporting their (modern) conception of supposedly “traditional” family values, the values found in the texts themselves and not the fundie imagination, are decidedly queer: This was not a devoted, heterosexual, family man.
We also know for certain that he rejected nobody. Inclusion for all was a hallmark of his ministry, to the extent of simply ignoring standard social taboos of all kinds. He freely engaged in religious discussions with women, he did not hesitate to go to the home of a Roman centurion to heal his servant and (probably) lover, he met with and healed lepers, and did not shrink from the menstruating woman. The example of the woman caught in adultery (and others) shows clearly that he was not particularly interested in peoples’ sexual acts – but only in the quality of their relationships (with others, and with God). This is also demonstrated by what he had to say on sex and sexuality : nothing at all.
Biological Sex and Gender Expression.
I was delighted by the timing of Michael Ruse’s Guardian report, which came just at the start of Trans in Faith week. The more I reflect on it, the more convinced I become that however one views Christ’s sexual orientation or practice, the most reliable descriptor that I can find is that he was/is very clearly, emphatically, genderqueer.
Consider first, the circumstances of his birth, and the implications if we are to accept the orthodox Catholic doctrine of Mary’s virginity. Then, without no human father, we must read his parentage as one human mother, with the Holy Spirit – often thought of as a feminine aspect of the Trinity. Two moms, then.
An observation by Susannah Cornwall in Trans/formations gives an even more radical view of the virgin birth. With no biological male parentage, he can have had no Y chromosomes, but only the female XX pattern. This will have made him externally male, but internally female – in other words, intersex.
Other writers in  Trans/formations draw attention to his gender bending behaviour: not only mixing socially with people from all backgrounds, reflecting sexual and gender diversity as well a ignoring class and ethnic divisions, but also reflected in his flouting of gender roles, freely engaging in many actions that were reserved to women in a highly gendered society.
Finally, as God and one person of the Trinity, he is clearly gender free, but also shares in theological descriptions which demonstrate extraordinary gender fluidity.

Welcome to God’s Queer Family

Michael Ruse concluded his post for the Guardian with the important words:
Finally, the most important news is that nothing in the newly discovered codices challenges in any way the essential message of Christianity. Jesus was the messiah; he died on the cross for our sins; and through his death and resurrection made possible our eternal salvation. Our overriding obligation is to love God and we do this by loving our neighbours as ourselves. Christianity will never be the same again. Christianity will go on completely unchanged.
That is, his sexuality and gender expression really do not matter. An response from a reader asked, if that is so, why bother to write about it at all?
But that is precisely the point. Biological sex, sexual orientation and gender expression clearly were of no concern to him, in his words and ministry. They really not be of any greater concern to us. As Bart put it his response here,
“Welcome to God’s queer family. All are invited”.



Books:



Althaus- Reid, Marcella & Isherwood, Lisa: Trans/formations (Scm Controversies in Contextual Theology Series)
Jennings, Theodore W: The Man Jesus Loved
Fiction:
Cherry, Kittredge: Jesus in Love

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Queering Genesis: "Male and Female (And Others) He Created Them"

The first, most obvious, feature of Genesis 1 & 2 has to be that it is a celebration of God’s creation – all of it. Before we get to the “male and female” bit, let’s consider the rest.
On the first day, “God separated the light from the darkness. God called the light Day, and the darkness night.”
Light and dark, separation
Does this imply that there is nothing in between? Of course not. There is twilight, there is gloaming. Night can be well lit by a full moon, day can be dull and cloudy. But still, there is night and day, darkness and light – which do not deny the existence of intermediate states. Continue reading