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Contents:

• ¿QUé VIENE SPUéS L MOVIMIENTO EXGAY? LO MISMO QUE VO ANT.
• MY SO-CALLED EX-GAY LIFE
• EX-GAY
• THE “EX-GAY” MOVEMENT LAT AMERI
• OUT OF THE DARKNS: CONVERSN THERAPIST QUS ‘EX-GAY’ MOVEMENT
• THE EX-GAY CHRISTIANY MOVEMENT IS MAKG A QUIET EBACK. THE EFFECTS ON LGBTQ YOUTH ULD BE VASTATG.
• NETFLIX’S “PRAY AWAY” CONONTS THE LI OF THE EX-GAY MOVEMENT
• DEFINITIONS FOR EX-GAY MOVEMENTEX-GAY MOVE·MENT
• ORACN PARA JAR SER GAY
• EX-GAY MOVEMENT
• JAGUARS ACH KEV MAXEN OUT AS GAY HISTORIC ANNOUNCEMENT

¿QUé VIENE SPUéS L MOVIMIENTO EXGAY? LO MISMO QUE VO ANT.

Como cribió Stott en su libro Issu Facg Christians Today [Cutn que aontan los cristianos hoy] en 1982: «En toda disción sobre la homosexualidad bemos ser rigurosos al diferenciar entre “ser” y “hacer”, cir, entre la intidad y la actividad una persona, la preferencia sexual y la prácti sexual, la nstución y la nducta». En Estados Unidos, mientras los disturbs Stonewall en 1969 en Nueva York anunciaban el nacimiento l movimiento por los rechos los homosexual, los prottant ortodoxos ya se preguntaban qué visión posiva dan las Escruras a las personas que son homosexual.

El libro publido bajo un sdónimo por InterVarsy Prs 1970 The Returns of Love: Letters of a Christian Homosexual [Las vueltas l amor: Cartas un homosexual cristiano] trazó una trategia cuidado y fue promovido por Stott. Schaeffer previó mbs cultural signifitivos cuando, en 1978, una ngregación la Iglia Prberiana Ortodoxa San Francis se enntró n una manda tras haber spedido a un empleado gay que había vlado el código nducta la iglia.

MY SO-CALLED EX-GAY LIFE

Como enfatizó Stott tan apasnadamente en su libro, la persona gay que sigue a Jús be vivir por fe, peranza y amor: fe, tanto en la gracia Ds, o en s tatutos; peranza, que surge ver más allá ta vida prente llena luchas y voltear la vista hacia nutra gloria futura; y el amor por el que bemos vivir, explicó, el amor que bemos recibir Cristo y la faia pirual Cristo, cir, la iglia. El libro 1978 l historiador la Iglia, Richard Lovelace, Homosexualy and the Church [La homosexualidad y la Iglia], recibió el apoyo lumarias evangélis o Ken Kantzer (antiguo edor CT), Elisabeth Ellt, Chuck Colson, Harold Ockenga y Carl F. El patroc por parte la iglia homosexual abiertamente clarados, pero arrepentidos, en putos lirazgo, sería un profundo ttimon para el mundo sobre el por l Evangel para liberar a la iglia la homofobia, y al homosexual la culpa y la clavud.

EX-GAY

Esta era la visión cristiana Lovelace y Henry, Ockenga y Ellt, Kantzer y Colson, Lewis y Graham, Schaeffer y Stott, y un joven anglino evangéli gay que tuvo masiado miedo o para ar su prop nombre, nque todavía era virgen. Mientras observo cómo las iglias y nomacn evangélis se abren paso a tientas en las discn sobre orientación e intidad sexual, a menudo imponiendo el lenguaje y las tegorías un movimiento exgay asado, tamos perdiendo la verdara batalla: la cultura circundante ha nvencido al mundo que los cristianos odian a los homosexual. My mother might not have so easily found rmatn about ex-gay therapy had the Christian right not planted this stake the culture ad appeared 23 years after the Amerin Psychiatric Associatn (APA) classified homosexualy as a mental illns.

Foc on the Fay lled s new ex-gay mistry Love Won Out and talked about healg and rg for ex-gay movement turned the rhetoric of gay rights agast self: Shouldn't ex-gays be able to pursue therapy and live the liv they want whout facg discrimatn?

Together wh the late Charl Soris, a psychiatrist who led the opposn to classifyg homosexualy as a mental illns, Nilosi formed NARTH 1992 as a "scientific anizatn that offers hope to those who stggle wh unwanted homosexualy. Nilosi remas NARTH's most visible are no reliable statistics for how many patients have received ex-gay treatment or how many therapists practice , but the late 1990s and early 2000s, ex-gay therapy enjoyed a legimacy hadn't sce the APA removed homosexualy om s diagnostic manual.

THE “EX-GAY” MOVEMENT LAT AMERI

I read one of Nilosi's books, Reparative Therapy of Male Homosexualy, that he tri to posn himself as a supportive father figure, typifyg the sort of relatnship that he believ his patients never had wh their own father. What translated to the larger culture was: The father of the 1973 revolutn the classifitn and treatment of homosexualy, who uld not be seen as jt another biased ex-gay csar wh an agenda, had validated ex-gay therapy.

Richard Cohen, the founr of PFOX (Parents and Friends of Ex-Gays and Gays)-tend as the ex-gay unterpart to PFLAG (Parents, Fai, and Friends of Lbians and Gays)-was expelled om the Amerin Counselg Associatn for ethics vlatns. Among them were Alan Downg, the lead therapist of JONAH (Jews Offerg New Alternativ to Homosexualy), who ma his patients strip and touch themselv ont of a mirror; NARTH member Christopher At, who was nvicted of "unlawfully, tentnally and knowgly [g] peratn of" a client; and Exod-affiliated Mike Jon, who asked a patient to take off his shirt and do ph-ups for movement also suffered several high-profile fectns. But the sprg of my sophomore year, the disparate parts of myself I had managed to hold together-the part of me that thought beg gay was wrong, the part that slept wh men anyway, the part of myself I let the world see, and the part that suffered silence-me undone.

OUT OF THE DARKNS: CONVERSN THERAPIST QUS ‘EX-GAY’ MOVEMENT

While took years of unselg to disabe myself of the ias I had learned while unrgog therapy wh Nilosi, was the first time I enuntered profsnals who were affirmg of my sexualy, and the first time I allowed myself to thk was all right to be gay. El movimiento ex-gay tá formado por personas y anizacn que alientan a las personas a abstenerse iciar o br relacn n personas l mismo sexo, elimar los seos homosexual y sarrollar seos heterosexual, o iciar una relación heterosexual. Se basa en la participación personas que ant se intifiban o homosexual, lbianas o bisexual pero que ya no lo hacen; tos dividuos puen clarar que han elimado por pleto su atracción por el mismo sexo o que se abstienen actuar sobre tal atracción.

THE EX-GAY CHRISTIANY MOVEMENT IS MAKG A QUIET EBACK. THE EFFECTS ON LGBTQ YOUTH ULD BE VASTATG.

When the Executive Director of Exod Internatnal, Alan Chambers, dramatilly announced January 2012 that he no longer believed there was a “cure” to homosexualy, he allegedly end his anizatn’s 35-year-long effort to “nvert … LGBTQ people to homosexualy. The “Ex-Gay” Movement Lat Ameri: Therapy and Mistry the Exod Network, by PRA rearchers Jandira Queiroz, Fernando D’Eilo, and David Maas, fds a movement that “remas uned s belief that homosexualy is a s, but divid on whether is ‘curable.

As recently as 2010, Exod Global Alliance reprentativ attend the Third Lsanne Congrs, the world’s largt nference of evangelil lears, leadg ssns on sexualy and promotg ex-gay therapy and other harmful psychologil views of homosexualy.

NETFLIX’S “PRAY AWAY” CONONTS THE LI OF THE EX-GAY MOVEMENT

If “ex-gays” exist, this means that people n change their sexual orientatn — and this means that the foundatn the homosexual rights movement, the ia that they are “born that way” and th nnot help themselv, go right out the wdow. Many ex-gays are aaid to e out of the closet bee of the harassment they will receive — their nam, phone numbers and personal rmatn posted on gay webs, attacked at ex-gay exhib booths, prs releas issued agast them, etc. The more-or-ls “official” posn of the homosexual rights movement is that “there has never been a sgle documented se of change sexual orientatn.”3 This is an odd assertn, sce a tailed review of homosexual obuari showed several exampl of men who were happily married, who had children, and who nsired themselv “straight” sudnly abandong their fai and embracg the homosexual “liftyle.”4 If “straight” people n bee “gay,” why n’t the nversn procs om “gay” to “straight” take place?

But the “scientific” methods ed this study would make any legimate rearcher crge; the “study” managers did not terview a large group of “ex-gays;” they simply sought out people who claimed that they had been harmed (an tensive procs that took a full five years) and then nmned such therapy.7. As one leadg English homosexual activist said, “We want to root out therapists and psychiatrists who are practicg the techniqu and ultimately brg an end to them through exposg them, as well as disptg their meetgs.”. The homosexual activist group Soulforce has blockad and harassed people at meetgs where ex-gays have gathered to tell their stori.9 Sometim this supprsn and censorship has reached to the hight levels of ernment; California, the District of Columbia and New Jersey have banned psychologil therapy for transgenr youth and others.

DEFINITIONS FOR EX-GAY MOVEMENTEX-GAY MOVE·MENT

Psychologists and unselors the jurisdictns are forbidn to unsel homosexuals their attempts to bee straight — even if they want this unselg — but are perfectly ee to tell a straight person all about the many alleged benefs of homosexualy.

Sce the Amerin Psychologil Associatn (APA) took homosexualy off the books as a psychologil disorr 1973, the bate over reparative therapy—an attempt to change someone's sexual orientatn to heterosexualy—has ntued wh ltle rigoro rearch.

Addnally, the Inter is rife wh stori of LGBTQ people who have reported sufferg psychologil harm as a rult of participatg the programs and proment Christians are quietly tryg to rurrect ex-gay Christiany, and the new rnatn is hipper and perhaps more evolved. Yet beneath the smetic tweaks ss the same msage that has damaged many liv over many s: If you’re a Christian wh same-sex attractns, change is both possible and first wave of Amerin ex-gay Christiany the 1970s alced around mistri and anizatns specifilly voted to the e. But the current wave is far more centralized, beg led by pennt thors and personali who are embedd the nservative Christian world rather than segregated to an issue-specific views differ ever so slightly om the next while orbg tightly to siar them, such as the possibily of “former homosexuals” havg a healthy heterosexual marriage, differentiatg between one’s behavr and inty, and a ubiquo, if obligatory, nod to church’ historil failur to love people who intify as of the movement’s most articulate lears is Rosaria Champagne Butterfield, a former women’s studi profsor at Syrace Universy who says she “adopted a lbian inty” her 20s as a rult of beg fluenced by femist philosophy.

ORACN PARA JAR SER GAY

For Butterfield, homosexualy is not an inty that scrib who a person is but, rather, a sful actn that a person do — but n stop preach her gospel of change through her popular books, speech at Christian nferenc and church, and is the unmistakable msage of the life she now liv. ”When I prsed her, the thor of “Gay Girl, Good God: The Story of Who I Was and Who God Has Always Been” said that she has never met anyone who has experienced a plete change sexual orientatn, but she add that she has read stori about people who have.

EX-GAY MOVEMENT

At least not claims that his parents’ divorce and an experience of sexual asslt created same-sex sir him at a young age, but he preach that J is helpg him overe his homosexual I spoke to him, he said he “had to make a choice of my fah over my feelgs. Many Amerins believed at the time that homosexualy was a mere matter of choice, and worse, a s that would endanger one’s eternal their mds, same-sex-attracted Christians who wanted to live a life of hols uld supprs their sexual sir through some mixture of prayer, spirual disciple and therapy.

JAGUARS ACH KEV MAXEN OUT AS GAY HISTORIC ANNOUNCEMENT

Mistri and anizatns rose up and preached the ex-gay eventually the movement was plagued by shiftg public opn, and ex-gay Christiany’s most proment lears began repudiatg the movement and tellg the tth about s failur. It do so by tracg the stori of six movement lears, one of whom is still active and five of whom have renounced their big lie—that they had changed their sexual orientatn—and reveal more than two tths about the ex-gay movement, their rol , and the damage has done.