I hear stori like this om other LGBTQ Orthodox Christians and I thk for a moment that maybe we do need a Gay iendly Orthodox Church. A church where Gay fahful Orthodox Christians uld pray, nfs and mune whout fear of beg rejected simply for who God ma them to be.
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TODAY’S MOST POPULAR ARTICL A GAY MAN'S DORMITION STORYLEAKED: METROPOLITAN JOSEPH UNDER INVESTIGATION FOR 16-YEAR AFFAIR WITH MARRIED WOMANASSEMBLY OF BISHOPS DECLARES PETER HEERS UNCANONICALPENNILESS STUDENT, INTERNATIONALLY KNOWN ORTHODOX LGBTQI ADVOCATE SUED BY JOSIAH & CATHERINE TRENHAM, ST. ANDREW'S ORTHODOX CHRISTIAN CHURCHTHE TRUTH ABOUT METROPOLITAN SABA BY AN ARCHPRIT OF THE ANTCHIAN ARCHDCEON SAME-SEX LOVE BY METROPOLAN KALLISTOS (WARE)FATHER SERAPHIM OF MULL MONASTERY FORCED TO ADDRESS ORTHODOXY IN DIALOGUE'S SUPPORT FOR HIMFATHER PETER HEERS: PRIEST OF NOWHERE?CONJUGAL FRIENDSHIP: TWO YEARS LATER BY GIAO SANFILIPPOARCHBISHOP ALEXANDER (GOLITZIN) ISSUES WARNING AGAINST FATHER PETER HEERS' "ORTHODOX ETHOS" WEBSITEARCHIV
Orthodox Christiany and homosexualy. A place of support for gay, lbian, bisexual and transgenred Orthodox Christians. Constctive cricism of the church's posn * gay orthodox christian *
For example, the Greek Orthodox Archdce lists homosexualy bi fornitn, adultery, abortn and abive sexual behavr as “immoral and appropriate forms of behavr and of themselv, and also bee they attack the stutn of marriage and the fay. And then we wonr why we have so few homosexuals our pews or why our young children (who notice the hypocrisy) end up leavg our church and/or pla about our lack of acceptance of homosexuals. Moreover, if our Church released statements and preached as regularly agast the ss as we do agast homosexualy, then our church would also be much smaller as people who stggle wh the ss (aga, the vast majory of the populatn) would bee overly burned and sponnt (and probably angry), and would leave.
So, even wh the knowledge that they n once aga—and soon enter to lawful sexual relatns (unlike homosexuals, who we often advise n never enter sexual relatns)— we normally allow people this posn to ntue fully the sacramental life of the Church. Our Church has historilly spoken loudly and clearly (through non law and other historil pronouncements) that the followg sexual acts are sful: masturbatn, fornitn, divorce, adultery, and homosexual acts.
Yet, all of the s—except wh rpect to homosexualy—we act a pastoral manner, bendg over backwards to rtore or keep sners volved the life of the Church, to help them work as closely towards the ial as possible, and to ensure that even if they fall short of the ial terms of sexual pury, they ntue to strive towards lovg their neighbor, rg for the poor and needy, and beg volved the muny of sners we ll the Church.
* gay orthodox christian *
In morn tim, for some odd reason—perhaps bee homosexuals are by far a mory, and so their clatns are so different om the realy most of face as heterosexuals—we group homosexualy a class of s own. Ultimately, if a homosexual parishner fds too lonely and too burnsome not to have a signifint other, there really is no reason we nnot treat them the way we treat unmarried heterosexuals. Jt as someone who is divorced and remarried, someone who has a lifelong homosexual partner n work wh the Church to fulfill the requirements of Mt 25, which we read on the Sunday of the Last Judgment and which is the basis of our fal verdict.
Not followg this mol wh homosexual parishners leads to the same rult as not followg wh heterosexual parishners: alienatn om the Church, cynicism towards the Church and s learship, and perhaps most importantly, sponncy and spair that leads people even further away om the ial. As pastors the Church, many of should reexame our approach to alg wh homosexual parishners to help them work out their salvatn and live as closely to the Church’s ial as possible.