A Chat with Kathy Baldock: Ally and Advocate – Part TWO

Dear Reader, this BLOG post is the second part of an interview with Kathy Baldock. For Part One please see this link.

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4.  Many religious people have expressed their concern as they see ‘homosexual behaviour’ as a sin against God and against Scripture. In fact, the Bible has been used as one of the main tools of exclusion. Can you give us some thoughts on this?

It is essential to read any text in context. It becomes even more critical to read an ancient text in ancient context. 

It’s foolhardy to take what we understand about human sexuality today in the 21st century and try to impose that knowledge onto the writings and thinking of people from several millennia ago.

As I mentioned in an answer in Part One, as late as the 1870s, we were just beginning to struggle with the concept of human sexuality questioning the “whys” and “hows” surrounding two people of the same sex and how they could experience a mutual and respectful attraction. It would be another century before mental health professionals understood that there was a natural attraction that some people experienced for the same sex. To imagine the writers of Leviticus or the writings of the Apostle Paul in the first century could have understood these things about same-sex attractions is not within the realm of possibility.

Before the critical period of the 1870s, when sex occurred between two people of the same sex, there was always one person taking the power and dominant role and the other person being subjugated. Every example of same-sex interaction in the Bible is an example of subjugation through rape or violence or excessive or lustful behaviour with full disregard of acceptable social and sexual norms. We would not expect to see any favourable or positive examples of sexual relationships between two males of equal status in cultural literature, and certainly not in ancient texts like the Bible, anytime before the late 1800s.

Again, to be clear, all male-male sexual interaction involved age and/or power differential. The most abrupt change in biblical translations concerning same-sex behaviour was seen in the 1946 Revised Standard Version (RSV) of the Bible. Here was the first time in any translation, and in any language that two Greek words in the New Testament, “arsenokoitai” and “malakos,” were combined to one word and translated as “homosexual.”

Again, referring back to an answer I gave above, this was a time in medical professions and in the culture where people still did not understand what same-sex attractions even meant. It was seen as a mental illness. 

When the translators of the 1946 RSV were attempting to update previous translations they based their work mainly on the King James (1611), the American Standard (1901), and the English Standard Versions (1885). The translation team relied mainly upon fairly recent translations of “arsenokoitai” and “malakos” and catamite and sodomite, respectively, that had appeared in the Moffat Bible (1925). (James Moffatt was a member of the RSV translation team.) Those two words, although somewhat problematic even in the Moffatt translation, were more reflective of the actual meaning of “arsenokoitai” and “malakos.”

 Simply put, the Greek words more reflect a person participating in exploited sex, typically associated with money, and a man taking the social and sexual position of a woman respectively. And once again, they reflect a differential of both power and age between partners. To understand what happened in the RSV, you have to put yourself into the mindset and culture of the translation team in the 1930s and early 1940s when they were working on their specific task. There was so much mystery around who homosexuals were during that period of time.

In attempting to modernise the terms catamite and sodomite, the team thought the “obvious” translation would be a combination of those two words as “homosexual.” 

This was a dreadful, unfortunate, and ill-informed decision.

I had been wondering about the specific translation of these two words in 1 Corinthians 6:9-10 for several years. Every time I spoke during presentations, I would say that I believed that the translation made by this team was more ideological and cultural than theological. Finally, a friend named Ed Oxford asked me one day, “Kathy, would you like to prove your theory?” My goodness, I thought, of course, I’d like to prove this!

Ed suggested that we dig into the archived materials from the translation team of the 1946 RSV. The head of that translation team was a man named Dr. Luther Weigle. Weigle had been the dean of the Yale Divinity School. Upon his death, all of his papers were housed in the Yale archives. 

Ed and I went back to the archives for five days in September and spent time pouring through dozens of boxes of archived materials and 22 rolls of microfilm materials, each film containing over 2,000 sheets of paper. We found what we were looking for on the third day of searching. 

Amongst all those documents, there was a single exchange of three letters in each direction between a young seminarian and Dr. Weigle.

The seminarian questioned Dr. Weigle and the team’s translation of “arsenokoitai” and “malakos” as “homosexual.” The seminarian went on to construct a most excellent case as to why he believed this was an inaccurate translation. It was as if this young man had the clarity we have today about this translation. It was remarkable!

 The stunning finding was that this exchange was the only interaction on this monumental change found in all of those documents.
In the hundreds of articles written about the RSV, absolutely no one referred to the newly introduced word “homosexual” into the Bible for the first time. It did not register on anyone’s radar. It didn’t seem to matter to anyone except this one young seminarian. 

After spending time “living” with Dr. Weigle through his expansive archived papers, I am convinced that the translation team intended no malice. Their translation of “arsenokoitai” and “malakos” to the word “homosexual”, although a damaging and clearly inaccurate translation, was originally done in ignorance.

The other stunning thing that Ed and I found was that nobody had gone through the archives and the microfilms in total before us. In the many subsequent translations of the Bible in which the various translation teams have chosen to translate “arsenokoitai” and “malakos” as homosexual, it certainly appears that nobody went back to the original source and ask the question that we did: “Why did the 1946 translation team opt, for the first time ever, to use this word ‘homosexual’ in the Bible?”

Sometimes, the simplest questions lead to great discoveries.

When I came home from Yale, I kept thinking about all that we had found. This caused me to wonder about the notes, motives and intents of subsequent translation teams, particularly those of The New American Standard Version, The New International Version, the New King James Version, the New Revised Standard Version, the English Standard Version, and the New Living Translation. What was going on in the conversations of the theologians and Bible scholars on those teams?

It becomes quite obvious to those of us who are intent on discovering the purity, clarity, and the true meanings of ancient text in ancient context, that the word “homosexual” does not belong in any Bible translation. So now, I plan on digging into the work of the modern translation teams to try to separate out what they believe is theological work from what I believe is once again ideological and cultural. And, I believe there are even some political implications in these translations as well.

5. I am sure, like me, you have heard untold sad stories of rejection, betrayal, and exclusion of LGBTIQ people from their Christian families and churches. Is this changing at all? Do we have hope for a different tomorrow?

Oh my goodness, do we have hope for tomorrow! 

Yes, the damaging power structures are changing. The beginning of the change actually came in the 1960s civil rights movement in America. That directly led to the feminist movement that followed. The feminist movement led to the LGBTQ movement. All of these movements have directly challenged the patriarchal social organisation. 

When you realise the entrenchment of patriarchy over the last twelve thousand years has only been challenged within the last 50 years, this is really a remarkable time to be living in.

All of these dominant structures are beginning to fall. It certainly feels uncomfortable to those who have held the power, and it may even feel uncomfortable and hopeless to those who have been in the minority status. But it is changing, and it is incredibly hopeful. 

When I teach, I try to give people a visible way of understanding how long these power structures have been in place. Patriarchy, gender binaries, and white superiority are intermeshed and have been challenged for the last 50 years in significant ways, and it is collapsing.

6.  What is something you would like to say to people of faith who are really struggling in coming to a place of acceptance of LGBTIQ people – perhaps because they are afraid of the reaction of their church or of ‘displeasing’ God?

I would like people to try to look at this from a different point of view. I think most of us have been told that God doesn’t like LGBTQ people and that LGBTQ people don’t like God. This is what I too believed only 15 years ago. We are told something so often that we are tempted to believe that it’s true and not to question it. 

This is where I found myself many years ago. You may feel like if you question anything that you’ve been told by authority figures that you may be cast out from the tribe, out of the fold. That is a very real risk in many conservative faith environments. As I stated at the onset, it often requires a crisis to prompt us to challenge these so-called truths that have been told to us. People in the pews, LGBTQ Christians, their families, and even pastors are revisiting what we have assumed are “truths.”

7.   Kathy, for your final words I would like you to address the LGBTIQ readers of this BLOG, especially anyone who is feeling particularly fragile and vulnerable right now.

Significant shifts in the culture and the church may indeed seem fraught with chaos. But the chaos can signal something very beautiful in deconstructing systems that man, and not God, has built to maintain power and control.

In the 1960s, it also looked like things were falling apart in the United States. The civil rights movement had kicked in, along with the feminist movement, and the anti-Vietnam war movement. Gay people were beginning to come out of the closet. It was a hopeful time for the non-dominant minorities. 

The momentum of several of these movements was slammed down by the rise of the religious right and their merger with conservative politics in the United States in the 1980s. It continued for the next several decades.

Misogyny, homophobia, and racism are all intertwined. This is the basis of intersectionality. When you begin to dismantle each of them, you inherently dismantle the whole. This certainly does feel uncomfortable to those in the dominant power structures. Heck, the mantra “Make America Great Again” harkens back to the “good old days” when people of colour, women, and gays knew their place. 

What is happening now should be a signal of hopefulness to those on the minority edges. I believe what was started in the 60s and 70s, will come to fruition this time.

The anti-trans pushback from conservative quarters, at its root, is really an attempt to safeguard gender binaries and strict lines between male and female. These binaries are part of a man-made myth. 

The creation account written in Genesis about events no less than 6,000 years ago, even in the most conservative of terms, was seen through the eyes of ancient peoples. It is their account of how they viewed their world, creation, procreation, and the roles of men and women. These ancient writers could have never understood what we now know and are learning about human sexuality and gender identity. Unlike ancient writers, we clearly know that intersex people exist and transgender people exist.

Some staunchly conservative pockets of politics and religion may never willingly change. It is too difficult for some people, after being entrenched in 50 or 60 years of a worldview, to choose to revisit core beliefs. It most often takes a crisis to prompt that questioning. This may be prompted by a child, grandchild, favourite niece or nephew, or co-worker coming out. Some of the greatest transformations happen in the simplicity of relationship. This is what happened to me, thankfully. 

There is great hope that those who are younger and being raised in a reality that not everything is heterosexual, male-dominant, cisgender, and white. Change is coming and it is for the better. 

I have been working in focused LGBTQ activism for over a decade. Conversations for equality and inclusion were tough ten years ago. Now I find that educating willing recipients is highly productive. Of course, of major concern are the lives of those at risk as we progress on the road to justice and inclusion.

My final comment – thank you, Nicole, for the opportunity to share this information. As you prepare yourselves as a nation to welcome and celebrate marriage equality, also be aware that there is still work to do in churches toward full inclusion of LGBTQ people of faith. We’ve had marriage equality in the US for a few years, yet, the progress is virtually unseen inside the walls of the most conservative denominations. We are plodding through the task with education and relationship. I hope our efforts will help those of you who fight a similar fight in Australia. Let this good work be something we Americans can be proud of exporting!

Kathy Baldock

Reno, Nevada
November 25, 2017
kathy@canyonwalkerconnections.com

Kathy’s blog

Kathy’s book

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A Chat with Kathy Baldock: Ally and Advocate – Part ONE

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I was excited to meet Kathy Baldock in person last year when she visited Australia. Over the years I have admired her staunch support as an ally and advocate for the LGBTIQ community. Her writing is well-researched, articulate and informative (you can find more information about Kathy on this link). I am so pleased that Kathy has given of her precious time to introduce herself and answer some questions for this BLOG.

1. Kathy, first of all, thank you for your time. I know many of my BLOG readers will have read some of your research or heard about you. But, as a way of introduction, what caused you to start this journey of advocacy for LGBTIQ people, especially for people of faith?

A very important part of my story is that I came into an advocacy role by way of a crisis in my own life. Frequently, crises stop us in our tracks and we find ourselves re-evaluating things we are sure about and question what once seemed too risky to consider. 
This is also true with much of the Evangelical community. I thought my ways of following God and the understanding I had of Him and His ways were right. I followed the “rules” and they worked for me. Until they did not! 

My marriage of 20 years began to fall apart. My husband had had an affair with an employee in our business who was over 30 years younger. That’ll stop you in your tracks. We had a family business. I was homeschooling our kids. Our social lives were based on church relationships. We were seen as fixtures and leaders in the laity.

 When it was all working for me, I had had a great ease of telling somebody else what they needed to do with their lives to get right with God. I had the gift of evangelism and I used it. Suddenly, there I was, my life in utter chaos, despite doing all the “right things.” I didn’t suffer a crisis of faith, but I no longer felt comfortable telling another person what they needed to do to bring their life to order. It would have felt utterly hypocritical.

One of the prime ways I dealt with processing the pain of impending divorce was daily hiking; I live within five miles of at least a dozen trails in the Sierra Nevada Mountains in Northern Nevada near Lake Tahoe. Hiking was a way for me to escape the tension in my home and even process out loud what was going on in my head. My husband “demanded,” and I obeyed, that we do not tell the kids, ages 12 and 13, or the staff employees what was happening. It would be bad for the upcoming holiday season and business, so I agonised in isolation as he began to feel a sense of freedom.

I noticed that there was a hiker on the trails who was hiking the same speeds and intensity as I was. After many months of noticing her, one day, at the end of my hike and not wanting to return to the tension of home, I asked if she minded if I joined her on her hike. That’s how I met Netto Montoya. Netto was everything that I was not. She is a woman of colour, an agnostic, has a Hispanic last name, and is a lesbian. Rather than then doing what had been so natural to me in the past, which was “telling,” I opted to listen and establish a relationship. It seems quite funny to admit, but she became a safe spot for me. My Christian girlfriends of many decades were not a safe place. I had agreed with my husband to an unhealthy level of secrecy about the upcoming divorce and knew that private crisis shared, with even close Christian friends, would likely become a prayer request or a “concern” that they would discuss with others. Over the next year, Netto and I became good friends as we hiked together almost weekly. It was obvious to me that she was gay, yet I avoided the subject, as did she. My Christian friends constantly urged me to witness to her so that she would stop being a lesbian and become a believer. Still, I did none of that. I got to know her.

After about a year, Netto finally came out to me. By then, it no longer mattered to me that she was a lesbian. I knew she was a wonderful person and my judgments of gay people had significantly waned.

The friendship with Netto caused me to question so much of what I had heard about LGBTQ people. It’s embarrassing to say and admit, but I had bought into so much of the Evangelical rhetoric that was simply not true. I had believed that gay people experienced lust, not love; and that they made a choice to be gay, that their orientation was not intrinsic to their nature.

Before meeting Netto, no one had ever come out directly to me and told me they were gay. Even in college in the 1970s, though I participated in sports with numerous lesbians, “gay” was not a term we would have used nor understood. We viewed same-sex relationships as a “preference.” 

In friendship with Netto, she brought me into her social circles. Relationships with gay people caused me to question my sureness about my theology concerning same-sex relationships. Yet, it would still be another five years before I would dig into the Scriptures to try to figure out what the Bible actually said, if anything, about gay people.

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Kathy and Netto

2. Your book is such a great source of information for those seeking to understand or educate themselves. As a lover of history, I was particularly impressed by the way you dealt with historical context, as this is most important in understanding the politicising and scape-goating of LGBTIQ people today. What, do you think, are some of the key historical events that people should be aware of in helping them understand the political/religious dynamics at work today?

I’m really glad that you asked this question. The typical way in which traditional Christians have dealt with the subject of same-sex behaviour in the Bible is to view the Scriptures referring to same-sex behaviour in isolation of anything else going on in either the time in which they were penned, as well as ignoring what is presently known about human sexuality.

This question requires a multi-layer answer. 

Many other influences have impacted our beliefs about those who participate in same-sex behaviour. (Incidentally, I am quite intentional about the nuance of words that I use whether this is same-sex behaviour or homosexuality. Clearly, same-sex behaviour is referred to in Scripture, but is it homosexuality — a natural romantic, emotional and sexual attraction to people of the same sex?)

If one looks at same-sex interaction anytime before about the end of the 19th century, it would have been based on power and/or age differentials. It’s also important to note that, typically, few would even be discussing or noticing sex between women until about the 1960s. The entire topic of same-sex interaction focused primarily on sex between two males. Not only was the Bible written through a very distinct lens of patriarchy and gender hierarchy, both have been the social organisational structure of every predominant culture throughout time. For a man to maintain the social and sexual role of being “manly,” he would have had to have been the penetrator in a sexual act. 

Social patriarchal organisation began to gradually shift at the end of the 19th century. Several factors led to this. Many cultures shifted from agrarian-based to industrial-based. With the movement of people to cities and subsequent large concentrations of same-sex populations, people were able to act on curiosities they may have felt but could not have acted on. Equal status men found that they were attracted to other equal status men. Before this time, it would have only been appropriate for a man to have had sex with a lower status man, perhaps an immigrant (or in ancient cultures, a slave), or more commonly, a boy between about the ages of 12 and 20.

The obvious presence of these kinds of relationships caught the eye of people who were beginning to think about human sexuality at the turn of the 19th century. There was a period from about the 1870s until the late 1920s when sex experts (for their day) and thinkers were trying to figure out “what is this thing we’re seeing happening between equal status men?” It was a pivotal point in considering human sexuality.

Another great influence on how we’ve thought about same-sex relationships came from the merger of conservative religion and politics which emerged in the United States in the late 1970s and in Australia at the turn of the 21st Century. Though the beginnings of the understanding of human sexuality may have had quite a slow and scattered process, by the time the 1970s came around, the psychological community certainly understood that attraction to people of the same sex was not a ‘mental illness’, as it once had been thought of, but it was to be expected along the natural spectrum of human sexuality.

Following this time, there was a very small span of less than a decade once homosexuality was “de-pathologised” before it became a convenient wedge issue used to motivate conservative voters to get to the polls and vote for conservative issues. Jerry Falwell, the infamous leader of the religious right’s Moral Majority, had as his mantra “Get ‘em saved, get ‘em baptised, get ‘em registered.”

For an overview of the History of Cultural and Religious Discrimination against LGBTIQ Community in America please see this link.

3. How much do you think the Australian political/religious world has been affected by the politicising of LGBTIQ people in American history?

American conservative family groups have long been guilty of exporting extremism and dominionism to other countries even as they recognise their influence is becoming less effective in the United States.

For several decades, as the gay rights movement has grown in the United States, some of our political lobbying groups have been meddling in the affairs of other countries and in international organisations. There is a group of religious conservatives called United Families International, primarily based in the Mormon (LDS) church, that have been working within the United Nations trying to influence women’s reproductive rights and the rights of the LGBTQ population in the global south. They have been accomplishing their propaganda work while going fairly unnoticed.

What is more well-known is that some conservative family groups, including Focus on the Family, The Heritage Foundation, Alliance Defending Freedom, and numerous other “traditional family” organisations, have had an impact in African nations, Russia, and eastern bloc nations. This meddling continues.

The Heritage Foundation, a very conservative think tank and policy group in the United States, is known to have sent representatives to Australia in about 2004 to advise Australia about how to deal with the impending question of same-sex marriage that would at some point come to Australia.

Knowing that Australians would not react quite the same way to the American message used to motivate conservative Christians against same-sex marriage laws, they helped Australians repackage and fashion their message from one of a biblical message to one centred on traditional family values. It is really just a nuance of the same discriminatory and exclusionary message. It also brilliantly played into the deeply entrenched Australian “manly” psyche. Australians have a level of homophobia that does not have a strong American equivalent.

There is a historical tie between criminality and same-sex behaviour in Australia that Americans do not have, at least not to the depth that it resides in the Aussie psyche. When Australia was “founded” (that is even a funny term as if the continent did not exist before the English got there), in the late 1700s as an English penal colony, very few white women were shipped over as prisoners. Same-sex behaviour was obviously happening in prisons and it became associated with criminals. (They even put women in the prisons with men to “correct” the perversion.)

So where the Aussies lack the American religious fervour to be anti-gay as we are, the Aussies are more prone to attach same-sex behaviour to anti-masculinity, perversion, and criminality. This is part of the reason the ‘Vote NO’ groups so heavily focused on the safety of children rather than one man-one women language as did Americans.

When I first started to write a decade ago, the three biggest groups sending the bulk of my hate mail were, in order: men who had been in the military or law enforcement, black women, and Aussie men. Really!

As long as there are leaders in any country who will listen to the message of these traditional family groups, America will likely continue to send and export this merger of religion and politics that has been going on for the last 50 years here. 

The toxic entanglement is certainly being dismantled in the US, but sadly, there is a market throughout the rest of the world for one of our worst exports.

Kathy Baldock

Reno, Nevada
November 25, 2017
kathy@canyonwalkerconnections.com

Part TWO of this blog will be posted tomorrow.

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The Power of Yes

“Love is a place
& through this place of
love move
(with brightness of peace)
all places

YES is a world
& in this world of yes live
(skillfully curled)
all worlds”
– E.E. Cummings –

Yesterday was a Yes day. It was also a historic day in Australia. 79.5% of Australians took part in a non-binding plebiscite to vote about marriage equality – “Can same-sex couples tie the knot?” 61.6% said Yes – providing the government with a clear and decisive mandate to pave the way for full inclusion.

I watched the moment the results were read over and over again. I cried with my friends. The joy was palpable. The various gathering places were awash with rainbow colours and ecstatic and relieved faces. It has been a very long journey that has taken its toll on many. I thought of some of my friends who are no longer with us and who would have loved to have seen this day … this day when a nation said Yes.

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There were also people who were bitterly disappointed. Amidst my social media feed people called it a ‘very sad day’, lamenting that only a few are still standing for ‘traditional’ marriage, and there were ominous warnings of doom. Others were more gracious, acknowledging that Australia has spoken and were determined to work together in the future.

I watched some of the faces of people responding to the news closely. People that have had to stay strong, keep a measured tone, even when it was their families and their children who were dragged through the mud in what often became a hostile and ugly debate. Yes broke the most stoic demeanour. Yes has power. Yes opens doors. Yes puts out a Welcome sign and means it. There is magic in yes.

We can all identify with the power of Yes. We feel it when we walk into a room not knowing anyone and we look for that Yes face, the person who will welcome us and acknowledge us. Yes is a finely crafted key that unlocks doors. Yes is the bulldozer that crushes fear. Yes speaks of new opportunities and possibilities. For LGBTIQ people in Australia, Yes has paved the way to equality, inclusion and acceptance.

Yes is the language of the Divine.

As Sally Douglas of Richmond Uniting Church wrote so beautifully,

“The scandalous heart of Christianity is not about sexuality or about hetero-normative relationships. It is about the conviction that in the person of Jesus we glimpse the Divine. And that in this Jesus, as sacred text tells it again and again, we discover the Divine who is outrageously including, forgiving and self-giving. In Jesus, we are confronted with the humble Holy One who heals and nourishes and who continues to challenge all people in the Divine’s self-same compassion dynamic, that cannot be contained or diminished, even by all our violence and death dealing.”

Dear friend, have you ever considered the power of Yes? Perhaps you grew up in a No setting with deeply embedded No ideals. So when you hear Yes you automatically think it must be wrong, heretical or simply not for you? Perhaps it is time to consider and examine the No that you have taken as normative for your life?

Yesterday was Yes day. A Yes day that has, and will continue to change lives. May Yes change yours.

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Joy and the Narrow Path

This post is dedicated to the LGBTI community who were and are a prophetic voice in my life – I am forever grateful.
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On the 15th April it was two years since Dean Beck, Nathan Despott and I sat down at the Joy FM Radio station and recorded an interview to discuss the damage done to LGBTI people through ex-gay therapy programmes. This erroneous idea that LGBTI people are ‘broken’ and need to be ‘healed’ or ‘fixed’ goes a lot further than the programmes run through parachurch programmes or ministry. Rather, it is the very oxygen in most conservative, fundamentalist religious spaces that view LGBTI people of faith as ‘other’.

I should know this because I was part of one of the many people that held this idea that there was something ‘wrong’ with those who identified as anything but heterosexual. My paradigms were supported by ignorance, fear, and religious ‘experts’ who had very LOUD opinions and very little knowledge. My doubts and questions about this harmful exclusion started long before that interview.

Two years on and my world has changed … dramatically. The interview literally brought extremist religious leaders out of retirement. There was a bombarding of emails, letters and flyers. The board of the faith community that I was part of, supportive at first of my right to speak as an individual not representing the church, felt the pressure of lobby groups and found this rather difficult. It became easier to distance myself.

It was one of the more difficult journeys of my life. As I reflect back, I realise that anytime we endeavour to live true to our values we often come against strong power structures. Structures and ideals that are deeply embedded and share an umbilical cord with political agendas (similar to the apartheid ideals in South Africa, or the segregation ideals that spurred the civil rights movement in the USA).

I learnt a lot of things through this experience:

Perhaps the most important learning was the bravery shown by LGBTI people and people of faith. My exclusion and treatment shrinks into insignificance as I listened to many, many stories of heartache, rejection, condemnation, prejudice, and sheer hurtful behaviour by people who claim to hold to the Gospel of Christ, while condemning their brothers and sisters in a most saccharine “O-we-love-you-but-hate-your-sin” manner. I discovered friends and heroes on the margins – a magnificent and fierce rainbow clan that I am honoured to call friends.

I discovered a fairly lonely, narrow path. For someone who has spent a decent amount of time surrounded by loads of people, it was a strange experience. It brought its own significant anxiety. On this lonely path there was not much backslapping and grandiose talk about the modern church or its mission to ‘save the world’ – rather I came face to face with my own shadows, with my own insecurities, and with the painful process of detoxing from a hyperreality that creates religious addicts with a silo mentality.

I learnt that to let go is a death experience. I lost reputation, friends, status, power, influence, and all invitations to speak at other churches stopped rather abruptly. It is a dangerous thing to ask questions and make up your own mind. Letting go meant laying it all down and walking away … perhaps you know that space? Perhaps this is what you are walking through right now?

But I also learnt there is resurrection. There is hope. There is freedom and joy on this narrow path that is very hard to describe. When you no longer fear the threats because there is not much more to lose then, in a strange, paradoxical way, you begin to really live. There is an insanely, happy dance that accompanies those who refuse to be bullied into dancing to the tune of religious, cultural norms. You see, dear friend, the Gospel really is very good news.

I am not sure what the future holds. The life I thought I would lead has died many years ago. But this Easter, in an old Uniting Church in Richmond, I heard the whispers of Resurrection. This surprising narrow path of joy holds treasures I would never have found surrounded by the accolades and approval of others. This resurrection hope quietly beckons me to keep walking … and that I shall.

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Breaking News: Kathy Baldock to Visit Australia

The Brave Network Melbourne, an advocacy and support group for LGBTIQ people of faith, is bringing one of the US’s foremost LGBTIQ faith advocates, Kathy Baldock, to Melbourne in August 2016 for the first time ever – I am so excited!

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Kathy Baldock, a published author and expert speaker, heads her own organisation Canyonwalker Connections and is a board member of The Reformation Project, one of the world’s largest networks for LGBTIQ Christians.

Kathy’s book, Walking the Bridgeless Canyon, is one of the most comprehensive books I have ever read in regarding LGBTIQ history and Christianity. It provides hope and clarity in beginning to untangle the horrific treatment and exclusion of LGBTIQ people that has often disfigured the Gospel of Christ.

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An experienced and entertaining communicator, accomplished entrepreneur and businesswoman, ex-pastor, author and trained engineer, Kathy is a regular speaker at LGBTIQ and evangelical conferences around the world and is renowned for her expertise in training diverse audiences about the psychological, historical, and theological aspects of the church’s engagement with LGBTIQ people over the past centuries. Her insights into the clash between evangelicalism and LGBTIQ inclusion provide vital context for any person wishing to successfully engage faith and sexuality in public conversation.

For those interested please see Kathy’s schedule here:

http://www.kathybaldock.in

If you would like to donate to her trip please do so here:
https://chuffed.org/project/kathy-baldock-visit#

Look forward to seeing you!

“Over the past thirty-five years, untold numbers of gay Christians have turned from God in their “failure” and “inability to please God,” who, they were told, could not accept them as a gay person. Some felt so rejected and depressed that they turned to self-destructive behaviors, including suicide; some went deep in the closet to try to fit in at church; some became vehemently opposed to all things religious; some decided to seek God in other religions, or no religion; and very few individuals were able to find a church community in which they could worship and serve God without being rejected.” – Kathy Baldock

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