Mudblood Catholic (Gabriel Blanchard) wrote a really tertg seven-part (as well as an excurs and a postscript) seri of blogs a while back on beg “Gay and Catholic.” I enurage you to check out each post, startg wh the first one that I’ve lked to.[1] In “Part I: Gaystatn 2,” Gabriel, a Si-B gay Catholic,…
Contents:
- WHAT IS WRONG WH GAY CHRISTIANY? WHAT IS SI A AND SI B ANYWAY?
- HOW CELIBATE GAY CHRISTIANS DEAL WH DIRE
- THE JOY-ROBBG FALSE HOPE OF SI B GAY CHRISTIANY
WHAT IS WRONG WH GAY CHRISTIANY? WHAT IS SI A AND SI B ANYWAY?
Si B Christians, who are gay and celibate, often feel ught between ex-gays and ntent-to-be-gay Christians. * side b gay *
(RNS) — When Grant Hartley first disvered he was gay at age 13, he adopted what he lls an “ex-gay mdset.” He saw his attractns as a sort of tt, somethg he uld overe wh fah.
While grateful for the experience of beg gay, Hartley se his gay inty as somethg that go beyond jt sex — “I never say that I’m grateful for same-sex sexual sire,” he said — also clus athetics, culture and worldview.
As Si B disurse was fdg s way to onle foms, the flagship Christian ex-gay anizatn Exod Internatnal closed s doors 2013 after s of g nversn therapy on LGBTQ dividuals. Many LGBTQ Christians who had been harmed by the ex-gay approach — but still held to tradnal church teachgs on marriage — turned to Si B for a more acceptg muny.
HOW CELIBATE GAY CHRISTIANS DEAL WH DIRE
* side b gay *
“There’s a wi range of ways to give and receive love,” said Th, a gay celibate Catholic wrer and speaker wh a forthg book. Bridget Eileen Rivera, a celibate gay Christian and thor of “Heavy Burns: Seven Ways LGTBQ Christians Experience Harm the Church,” don’t e the Si B label. Greg Johnson, a gay pastor the Prbyterian Church Ameri (PCA) and thor of a forthg book, believ the Si B language n be eful.
“When a gay person lands the more nservative, tradnal mp, ’s helpful to distguish them om those who are really theologilly a different place,” he said. On the flip si, some progrsive crics, who are fewer number, said Hill and Hartley, see Si B as another eratn of the ex-gay movement or a form of rpectabily polics where LGBTQ dividuals reprs their sexualy to w approval om the broar church. “The ia that Si B is jt the ex-gay movement wh a different veneer ignor or mimiz the fact that Si B people are fleeg ex-gay movements and ex-gay church,” said Hartley.
“Many of have gone through reparative therapy and have really bad experienc, and we’re vted fightg agast ex-gay theology as well.
THE JOY-ROBBG FALSE HOPE OF SI B GAY CHRISTIANY
Th agreed and add that the motivatns behd Si B and the ex-gay movement are entirely different; one is tryg to make gay people straight, and the other is tryg to expand how the church views love and kship. Colls said many Si B are cidg whether they have more mon wh the LGBTQ inty found Si A or the tradnal sexual ethic found ex-gay approach. “Si B me out of dissatisfactn wh the simple and easy answers of the ex-gay movement,” said Hartley, “and so, embracg plexy or allowg plexy is ntrast to that sistence on uniformy.”.
They argue that the biblil thors were referrg to ancient sexual practic—or nonnsensual enunters—and not the lovg, monogamo, homosexual relatnships of today.
Proponents of this view say that homosexualy is no different om any other s sce is listed among many ss and not sgled out (see 1 Timothy 1:8–11). Acrdg to Si X teachers, the phrasg Levic 18:22 and 20:13—specifilly the word ttable—tegoriz homosexualy as a terrible offense.