The folks over at A Queer Calling have an interesting article up today in which they deftly tackle several common misunderstandings about celibacy.
Among several errors they single out for deconstruction, there is this:
An argument we hear from some Christians with a liberal sexual ethic goes something like, “No LGBT person can choose celibacy freely unless his/her Christian tradition also affirms gay marriage. If the celibate LGBT person belongs to a non-affirming tradition, a sense of calling doesn’t matter. If all vocation options aren’t open, the choice to pursue celibacy—the only option—is meaningless.”
This is a view I like to call grocery store celibacy, because the view of the Christian moral life it paints is one much like a grocery store. The more “choices” and “options” you have, and the more unhindered you are in being able to freely decide which option you want to choose from the smorgasbord on offer, the more moral value the choice you eventually make will have. The closer the Christian life comes to reflecting the economy of a consumerist society, the more Christian it is, allegedly.
Two years ago, as I was just beginning to think more critically about my faith and sexuality, I attended a wedding. It has been interesting to revisit the memorialized emotions that accompanied the ceremony, to examine the well-worn paths down which my uncertain thoughts routinely fled when confronted by longing and sorrow.
Weddings used to primarily remind me of all I couldn’t have, my easily startled psyche darting away from the encroaching shadows of jealousy and isolation. I would think, over and over, “I want this. I still want this.” There was always a bitter ache, a subcutaneous anxiety. Pain threatened my convictions and wove itself into every sensation. Unsurprisingly, I imagined that watching my best friend get married would be a similar experience, just exponentially moreso.
I was wrong.
While the majority of voices here are from single and celibate same-sex attracted Christians, it remains important to maintain heterosexual marriage as a viable vocation for some who are attracted to the same sex. As Ron Belgau notes, the narrative of orientation change has often been over-sold in Christian circles. However, as a response, many have dismissed heterosexual marriage as a impossibility for any same-sex attracted Christians (be those attractions closer the gay or bi portion of the spectrum). In the face of these extremes, we have sought to offer a more nuanced approach to the possibility of heterosexual marriage.
This post provides a roundup of some of the ideas writers at Spiritual Friendship have shared as we have reflected on what is sometimes known as mixed-orientation marriage (MoM).
I’ve been working behind the scenes to help organize a small gathering (about which I hope to say more in due course) on the topic of Christianity and homosexuality, and I had an insight today, as I was working on this, that I’m not sure I’ve had before.
I was discussing with the other event coordinators the title for the gathering. We’re pretty sure it’s going to be “Christian Faith and Same-Sex Attraction: Finding Paths to Ministry.”
But just as the flyers are about to go to press, someone pointed out an ambiguity in the title. It’s not clear whether “ministry” in the subtitle refers to the ministry Christians have towards and for gay Christians or the ministry gay Christians themselves have in the body of Christ (and the world at large). Should we, this person wondered, alter the title so as to remove the ambiguity or should we leave it as it is?
I ended up making the case for leaving it as it is and hoping that the ambiguity will be provocative and productive. But as I stepped away from the email thread and thought about it more, I wondered if maybe this exchange between the other organizers and me was a microcosm of some of the larger patterns of miscommunication and misunderstanding that we in the Christian world have around the issue of homosexuality. Is our goal to try to find a way to help a certain subset of broken, struggling Christians find healing and hope? Or, even if something so limited isn’t our goal, do we often talk in such a way that people might have that impression? Or, alternatively, is our goal to try to encourage gay people in our churches to recognize the way their (our!) “particular mix of the Fall” (as Francis Schaeffer called it) and their equally particular experiences of grace and redemption may have uniquely positioned them to bring gifts to the church and the world that no one else has?
I’ve toyed with the idea of writing an intellectual autobiography. It would be an imprudently premature work, but, as I’ve turned the idea over in my mind, I’ve come to see the work as an immature inevitability, awaiting only time and much (though inescapably insufficient) work. When I first started to think about this, I considered titling it, “The Men Who Have Loved Me.” I’ve been remarkably lucky to be radically loved by various men in my life: my father, spiritual directors, priests, professors, mentors, roommates, and friends. I’ve been lovingly taught, mentored, cared for, listened to, corrected, and nurtured. I have fond memories of falling in and out of love with friends, with the tenderness of friendship lasting beyond the spark of romance.
But my loves have not only been other men. They’ve also been women, they’ve been other relationships, and they’ve been communities. More than anything, they’ve been the people who have noticed me.
I watched Chariots of Fire again last night. It’s a powerful film that I’ve loved ever since I first saw it with a friend over 20 years ago. It has had a big influence on my understanding of discipleship and vocation (I discuss this a little near the end of my 2007 GCN Keynote speech). After I finished the movie, I was reading more about it online, and came across this 2011 blog post by Misty Irons, “Thoughts on Ian Charleson“:
I recently realized that the movie Chariots of Fire, which I watched for about the fifth time last weekend, would have completely failed if it weren’t for the brilliant acting of Ian Charleson who played Eric Liddell. That may seem obvious: Eric Liddell’s character is the inspiration of the movie. He’s the Christian missionary who ran for God’s pleasure, who risked throwing away three years of training and a chance for Olympic gold because he felt he could not run an Olympic heat on the Christian Sabbath.
People think it’s the story itself that captivates us, but I think it is Charleson’s performance that sells it. His job as an actor was not just to play a good man but a saintly man, pious yet likable, reserved but not dull, conflicted yet steadfast, vulnerable enough to draw our sympathy yet strong enough to stand entirely alone. Then he had to make it look so natural the audience would be tempted to think this guy Ian Charleson must just be playing himself; yet I can’t think of a more difficult acting role. One misstep and the whole thing is ruined: we’re left with a story about a self-righteous prig who’s determined to put the hopes of an entire nation on hold because of his personal fanaticism. The difference between that disaster and the Academy Award winning picture we got is Ian Charleson’s ability to hit exactly the right note.
I got curious about the man who was able to pull off this subtle, multi-layered, highly spiritual performance. I thought, “I really like this Charleson guy. I’ll bet he’s either Christian or gay.” I googled, then wikipedia-ed. Charleson was gay. And reading between the lines he was probably also Christian, judging from how eager he was to play the part of Eric Liddell, saying the role would “fit like a kid glove.” He studied the Bible intensively to prepare for the role and wrote the post-race speech Eric Liddell delivered to the working class crowd himself. Charleson died of AIDS in 1990. He was 40.
Read the rest at More Musings On.
Christianity Today posted a two part story last week from a man in a mixed-orientation marriage. I wanted to pass it along to the SF community for a few of reasons:
1. It shows the diversity of stories that fall under the broad categorization of “mixed-orientation marriage.”
Aidyn Sevilla describes himself as a gay Christian in a heterosexual marriage. I generally don’t take any specific label. Some use the label bisexual, others stick with same-sex attracted. Beyond labels, Aidan’s story bears some marked similarities and differences from my own. There were parts of his story I read and thought, “Yes, that’s exactly how that feels.” There were other parts that didn’t really resonate at all with my own experiences.
Julie Rodgers and I recently gave a presentation on faith and homosexuality at the University of St. Thomas, hosted by Trinity City Church. The audio is below. You can find out more about the event here.
Over at Christ and Pop Culture, Martyn Jones has posted an in-depth interview with our own Wesley Hill. A brief sample:
The main thing I want to try to communicate is this: We have to resist equating celibacy with loneliness. I wrote an essay once about being gay, Christian, and lonely, and a blogger picked it up and said, basically, “I was in the same boat once when I was a young man. And then love broke in….” Notice the dichotomy: single and lonely, or partnered and able to experience love.
But what if those aren’t our only choices? What if that’s a false dichotomy? What if, instead, celibacy could be seen as an occasion for love? What if choosing sexual abstinence doesn’t automatically equate to choosing isolation and repression? What if joining a parish community as a single person could be seen as a choice for close-knit familial bonds? Those are the questions I want us all to be thinking about.
Read the whole interview here.
In Part 1, I argued that efforts to present Catholic teaching on sexual ethics as if human sexuality were ordered toward “heterosexuality” are misleading. Human sexuality is ordered toward self-gift through celibacy or marriage.
I think that the Christian community can learn much about both marriage and celibacy as expressions of human sexuality from the experience of Christians living with homosexual attractions. First, let’s talk about celibacy.
Even in the Catholic Church, one of the few major denominations in which celibacy is a widespread practice, a spirituality of celibacy has, in recent years, been seriously lacking. Discussions of celibacy are often restricted to discussion of priestly celibacy, and spiritual and theological considerations are sometimes downplayed in favor of practical arguments about how celibacy puts people at liberty for mission.