Tuesday, September 30, 2014

Rumi: Poet and Sufi mystic inspired by same-sex love

Rumi and Shams together in a detail from “Dervish Whirl” by Shahriar Shahriari (RumiOnFire.com)

Rumi is a 13th-century Persian poet and Sufi mystic whose love for another man inspired some of the world’s best poems and led to the creation of a new religious order, the whirling dervishes. His birthday is today (Sept. 30).

With sensuous beauty and deep spiritual insight, Rumi writes about the sacred presence in ordinary experiences. His poetry is widely admired around the world and he is one of the most popular poets in America. One of his often-quoted poems begins:

If anyone asks you
how the perfect satisfaction
of all our sexual wanting
will look, lift your face
and say,
Like this.*

The homoeroticism of Rumi is hidden in plain sight. It is well known that his poems were inspired by his love for another man, but the queer implications are seldom discussed. There is no proof that Rumi and his beloved Shams of Tabriz had a sexual relationship, but the intensity of their same-sex love is undeniable.

“Rumi of Persia”
by Robert Lentz
Rumi was born Sept. 30, 1207 in Afghanistan, which was then part of the Persian Empire. His father, a Muslim scholar and mystic, moved the family to Roman Anatolia (present-day Turkey) to escape Mongol invaders when Rumi was a child. Rumi lived most of his life in this region and used it as the basis of his chosen name, which means “Roman.” His full name is Jalal ad-Din Muhammad Balkhi-Rumi.

His father died when Rumi was 25 and he inherited a position as teacher at a madrassa (Islamic school). He continued studying Shariah (Islamic law), eventually issuing his own fatwas (legal opinions) and giving sermons in the local mosques. Rumi also practiced the basics of Sufi mysticism in a community of dervishes, who are Muslim ascetics similar to mendicant friars in Christianity.

On Nov. 15, 1244 Rumi met the man who would change his life: a wandering dervish named Shams of Tabriz (Shams-e-Tabrizi or Shams al-Din Muhammad). He came from the city of Tabriz in present-day Iranian Azerbaijan. It is said that Shams had traveled throughout the Middle East asking Allah to help him find a friend who could “endure” his companionship. A voice in a vision sent him to the place where Rumi lived.

Meeting of Rumi and Shams
16th-17th century folio
(Wikimedia Commons)
Rumi, a respected scholar in his thirties, was riding a donkey home from work when an elderly stranger in ragged clothes approached. It was Shams. He grasped the reins and started a theological debate. Some say that Rumi was so overwhelmed that he fainted and fell off the donkey.

Rumi and Shams soon became inseparable. They spent months together, lost in a kind of ecstatic mystical communion known as “sobhet” -- conversing and gazing at each other until a deeper conversation occurred without words. They forgot about human needs and ignored Rumi’s students, who became jealous. When conflict arose in the community, Shams disappeared as unexpectedly as he had arrived.

Rumi’s loneliness at their separation led him to begin the activities for which he is still remembered. He poured out his soul in poetry and mystical whirling dances of the spirit.

Eventually Rumi found out that Shams had gone to Damascus. He wrote letters begging Shams to return. Legends tell of a dramatic reunion. The two sages fell at each other’s feet. In the past they were like a disciple and teacher, but now they loved each other as equals. One account says, “No one knew who was lover and who the beloved.” Both men were married to women, but they resumed their intense relationship with each other, merged in mystic communion. Jealousies arose again and some men began plotting to get rid of Shams.

One winter night, when he was with Rumi, Shams answered a knock at the back door. He disappeared and was never seen again. Many believe that he was murdered.

Rumi grieved deeply. He searched in vain for his friend and lost himself in whirling dances of mourning. One of his poems hints at the his emotions:

Dance, when you’re broken open.
Dance, if you’ve torn the bandage off.
Dance in the middle of the fighting.
Dance in your blood.
Dance, when you’re perfectly free.

Rumi danced, mourned and wrote poems until the pressure forged a new consciousness. “The wound is the place where the Light enters you,” he once wrote. His soul fused with his beloved. They became One: Rumi, Shams and God. He wrote:

Why should I seek? I am the same as he.
His essence speaks through me.
I have been looking for myself.

After this breakthrough, waves of profound poetry flowed out of Rumi. He attributed more and more of his writings to Shams. His literary classic is a vast collection of poems called “The Works of Shams of Tabriz.” The Turkish government refused to help with translation of the last volume, which was finally published in 2006 as The Forbidden Rumi: The Suppressed Poems of Rumi on Love, Heresy, and Intoxication. It was forbidden both because of its homoerotic content and because it promotes the “blasphemy” that one must go beyond religion in order to experience God.

Rumi went on to live and love again, dedicating poems to other beloved men. His second great love was the goldsmith Saladin Zarkub. After the goldsmith’s death, Rumi’s scribe Husan Chelebi became Rumi’s beloved companion for the rest of his life. Rumi died at age 66 after an illness on Dec. 17, 1273. Soon his followers founded the Mevlevi Order, known as the whirling dervishes because of the dances they do in devotion to God.

Related links:
Rumi and Shams: A Love of Another Kind (Wild Reed)

Ramesh Bjonnes on Rumi and Shams as Gay Lovers (Wild Reed)

Another Male's Love Inspired Persia's Mystic Muse (GayToday.com)

Love Poems of Rumi at Rumi.org

Rumi quotes at Goodreads.com

5 Queer Couples in Islamic History (islamandhomosexuality.com)

*“Like This” is quoted from The Essential Rumi, which has translations by Coleman Barks with John Moyne. For the whole poem, visit Rumi.org.

This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Monday, September 29, 2014

FannyAnn Eddy: Lesbian martyr in Africa

FannyAnn Eddy was a major activist for LGBT rights in her native Sierra Leone and the rest of Africa. She was murdered 10 years ago today on Sept. 29, 2004. Nobody was ever convicted of the crime.

She founded the Sierra Leone Lesbian and Gay Association in 2002 and advocated for LGBT rights at the United Nations. Her organization documented harassment, beatings and arbitrary arrests of LGBT people in her country.

In her testimony at the U.N Commission on Human Rights in April 2004, she affirmed that there are LGBT throughout Africa, but they live in fear.

With tragically prophetic words, she told the U.N, “We live in fear within our communities, where we face constant harassment and violence from neighbors and others. Their homophobic attacks go unpunished by authorities, further encouraging their discriminatory and violent treatment of lesbian, gay, bisexual and transgender people.”

Eddy was working alone at night in the Freetown offices of the Sierra Leone Lesbian and Gay Association when one or more attackers broke in and killed her. She was survived by her 10-year-old son and her girlfriend, Esther Chikalipa.

Eddy’s final words to the United Nations still resound today: “Silence creates vulnerability. You, members of the Commission on Human Rights, can break the silence. You can acknowledge that we exist, throughout Africa and on every continent, and that human rights violations based on sexual orientation or gender identity are committed every day. You can help us combat those violations and achieve our full rights and freedoms, in every society, including my beloved Sierra Leone.”

Related links:
Uganda Martyrs raise questions on homosexuality, religion and LGBT rights (Jesus in Love)

David Kato: Ugandan LGBT rights activist (1964-2011) (Jesus in Love)


This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Sunday, September 28, 2014

Good (Gay?) King Wenceslas

St. Wenceslaus and Podiven
By Lewis Williams, SFO. © www.trinitystores.com

There’s good reason to believe that Good King Wenceslas was gay. Yes, the king in the Christmas carol.  His feast day is today (Sept. 28).

Saint Wenceslaus I (907–935) was duke of Bohemia (now the Czech Republic). The carol "Good King Wenceslas" is based on a legend about Wenceslaus and his loyal page Podiven. According to the story, it was a bitterly cold night when they went out to give alms to the poor on the Feast of St. Stephen, Dec. 26. Podiven could not walk any farther on his bare, frozen feet, so Wenceslas urged him to follow in his footsteps. His footprints in the snow stayed miraculously warm, allowing the pair to continue safely together.

Many details in the Christmas carol are pious fiction, but the king and his page are both grounded in historical truth. The following is based partly on research from Dennis O’Neill, author of “Passionate Holiness.”

The earliest accounts of Wenceslaus’ life mention his page -- but not the woman who supposedly gave birth to his son in more recent versions. An account written in the late 10th or early 11th century describes the young man who was a “worthy page” and “chamber valet” to Wenceslaus.

It says that Wenceslaus used to wake his page in the middle of the night to join him in doing charitable works. The page is described as “a youth from among his valets who, of all his servants, was the most trustworthy in secret matters. The saint himself truly loved him during his lifetime.”

Wenceslaus was murdered in a coup by his brother at the door of a church on Sept. 28 in the year 935. The records say that Podiven “was often overcome by grief, sorrowing for days on end.” The brother also had Podiven killed to stop him from spreading stories of the saintly Wenceslaus. Both Wenceslaus and his beloved Podiven are buried at St. Vitus Cathedral in Prague.

The icon above was painted by Colorado artist Lewis Williams of the Secular Franciscan Order (SFO). He studied with master iconographer Robert Lentz and has made social justice a theme of his icons. It is dedicated to the memory of Father Larry Craig, a Chicago priest known for service to the Latino community and prison ministry. Before his death in 2006, Father Craig used to stand outside the Cook County Jail at night, giving sandwiches and bus passes to surprised inmates who had just been released. He served as the model for Podiven’s face in this icon.

May these facts warm your heart whenever you hear or sing the Christmas carol “Good King Wenceslas.”

To read this post in Spanish / en español, go to Santos Queer:
San Venceslao I de Bohemia y Podiven: Venceslao, el buen rey (gay?)

To read this post in French / en français, visit Pays de Zabulon Un blog qui parle d'amour:
Saint Wenceslas et son ami

This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, humanitarians, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
Jesus in Love Blog on LGBT spirituality and the arts

The Wenceslaus and Podiven icon and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at Trinity Stores

Monday, September 22, 2014

Tyler Clementi: Gay teen driven to suicide by bullies

“Tyler Clementi, JUMP!” by Louisa Bertman

Tyler Clementi (1992-2010) brought international attention to bullying-related suicide of LGBT youth by jumping to his death on this date (Sept. 22) in 2010.

Clementi’s highly publicized tragedy made him into a gay martyr whose untimely death put a public face on the problems of LGBT teenagers. His story sparked efforts to support LGBT youth, raise awareness of the harassment they face, and prevent suicide among queer young people. Another result is new legislation stiffening penalties for cyber harassment.

His parents once considered suing Rutgers over their son's death, but in February 2013 they announced that they were working with the university to form the Tyler Clementi Center at Rutgers. It sponsors conferences and academic research to help students make the transition to college. They also established the Tyler Clementi Foundation to promote acceptance of LGBT youth and  more inclusive society.

Clementi was an 18-year-old freshman at Rutgers University in New Jersey when he was driven to suicide by his room mate's anti-gay cyber-bullying.

A talented violinist, Clementi came out to his parents as gay before leaving home for college. Three days before the suicide, Clementi’s room mate used a webcam to secretly record Clementi kissing another man in their dorm room and streamed the video live over the Internet. In messages posted online before he took his own life, Clementi told how he complained to authorities about the cyber-bullying and asked for a new room assignment. Then he jumped off the George Washington Bridge. It took a week to find his body.

The room mate, Dharum Ravi, also 18 at the time, was convicted on 15 counts, including invasion of privacy and bias intimidation, in connection with Clementi’s suicide. Ravi was sentenced to 30 days in jail; 3 years of probation; 300 hours of community service; fined $10,000; and ordered to undergo counseling on cyberbullying and alternate lifestyles. His accomplice, Molly Wei, avoided jail time by agreeing to testify against Ravi.

Anti-LGBT statements by public figures are also partly responsible for Clementi’s death. They created the hostile environment that drove Clementi to suicide. Artist Louisa Bertman emphasizes this point in her powerful ink illustration, “Tyler Clementi, JUMP!” She makes visible the hateful voices that may have been in Clementi’s mind. In her drawing, his head overflows with people urging him to jump. They are politicians as well as the actual students who bullied him. Their names are listed in a stark statement at the bottom of the drawing:

“Message brought to you by Sally Kern, Kim Meltzer, Nathan Deal, Carl Paladino, Newt Gingrich, Sarah Palin, Tom Emmer, Jeremy Walters, Rick Perry, Bob Vander Plaats, Dharun Ravi, and Molly Wei.”

Bertman, an artist based in Cambridge, Massachusetts, is known for her non-traditional portraits.

Clementi helped inspire the founding of the It Gets Better Project and Spirit Day. The It Get Better Project aims to stop suicide among LGBT teens with videos of adults assuring them that “it gets better.” Spirit Day, first observed on Oct. 20, 2010, is a day when people wear purple to show support for young LGBT victims of bullying.

Unfortunately Clementi’s experience is far from rare. Openly lesbian talk show host Ellen Degeneres spoke for many in a video message that put his suicide into context shortly after he died:

“I am devastated by the death of 18-year-old Tyler Clementi….Something must be done. This month alone, there has been a shocking number of news stories about teens who have been teased and bullied and then committed suicide; like 13-year-old Seth Walsh in Tehachapi, California, Asher Brown, 13, of Cypress, Texas and 15-year-old Billy Lucas in Greensberg, Indiana. This needs to be a wake-up call to everyone: teenage bullying and teasing is an epidemic in this country, and the death rate is climbing.”

Help is available right now from the Trevor Project, a 24-hour national help line for gay, lesbian, bisexual, transgender and questioning teens. Contact them at 866 4U TREVOR or their website: thetrevorproject.org.

Related links:

Tyler Clementi Foundation

Tyler Clementi Center at Rutgers

Day of Silence Prayer: Stop bullying God’s LGBTQ youth

A Brother's Pledge: Standing Up For Love by James Clementi (Believe Out Loud)

Crisis: 40 Stories Revealing the Personal, Social, and Religious Pain and Trauma of Growing Up Gay in America” by Mitchell Gold and Mindy Drucker

Queer: The Ultimate LGBT Guide for Teens” by Kathy Belge and Marke Bieschke

It Gets Better Project video by Kittredge Cherry

Image credit: Tyler Clementi’s webcam photo of himself (Wikimedia Commons)
This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
Jesus in Love Blog on LGBT spirituality and the arts

Sunday, September 21, 2014

Henri Nouwen: Priest and author who struggled with his homosexuality

“Henri Nouwen” by Br. Robert Lentz, trinitystores.com

Henri J. M. Nouwen was a Catholic priest and bestselling author who wrestled with his own homosexuality. He died 18 years ago today on Sept. 21, 1996.

Nouwen (1932-1996) remains one of the most popular and influential modern spiritual writers. He wrote more than 40 books, including The Wounded Healer, The Return of the Prodigal Son, and The Inner Voice of Love.

Known as a “gay celibate, he probably would have had mixed feelings about being included in this series on LGBT Saints. Nouwen never directly discussed his gay sexual orientation in his published writings, but he confided his conflict over it in private journals and conversations. These are documented in his outstanding and honest 2002 biography Wounded Prophet by Michael Ford. Despite his loneliness and same-sex attractions, there is no evidence that Nouwen ever broke his vow of celibacy.

His personal struggle with his sexual orientation may have added depth to his writing. “The greatest trap in our life is not success, popularity or power, but self-rejection,” he said.

Although Nouwen is not an officially recognized saint, his “spirituality of the heart” has touched millions of readers. Nouwen’s books have sold more than 2 million copies in over 22 languages. He emphasized relationships and social justice with core values of solitude, community and compassion.

Nouwen was born in Holland on Jan. 24, 1932. He was ordained as a Roman Catholic priest in 1957 and went on to study psychology. He taught at several theological institutes in his homeland and in the United States, including the divinity schools at Harvard and Yale.

In 1985 he began service in Toronto, Canada, as the priest at the L’Arche Daybreak Community, where people with developmental disabilities live with assistants. It became Nouwen’s home until his sudden death in 1996 at age 64. He died from a heart attack while traveling to Russia to do a documentary.

The video below shows Nouwen speaking on "Being the Beloved" at the Crystal Cathedral in California in 1992. One of the  newest books about him is the 2012 biography “Genius Born of Anguish: The Life and Legacy of Henri Nouwen” by Michael Higgins, Nouwen’s official biographer.

The icon of Nouwen at the top of this post was painted by Brother Robert Lentz, a Franciscan friar known for his innovative and LGBT-positive icons. During his lifetime Nouwen commissioned Lentz to make an icon for him that symbolized the act of offering his own sexuality and affection to Christ.

Christ the Bridegroom
by Robert Lentz
Research and reflection led Lentz to paint “Christ the Bridegroom” (left) for Nouwen in 1983. It shows Christ being embraced by his beloved disciple, based on an icon from medieval Crete. “Henri used it to come to grips with his own homosexuality,” Lentz explained in my book “Art That Dares,” which includes this icon and the story behind it. “I was told he carried it with him everywhere and it was one of the most precious things in his life.”

Lentz’s icon / portrait the top of this post shows Nouwen in an open-handed pose. It calls to mind a prayer written by Nouwen in The Only Necessary Thing: Living a Prayerful Life:

Dear God,
I am so afraid to open my clenched fists!
Who will I be when I have nothing left to hold on to?
Who will I be when I stand before you with empty hands?
Please help me to gradually open my hands
and to discover that I am not what I own,
but what you want to give me.

Nouwen gave the gift of his spiritual vision to generations of readers. He encouraged each individual to find their own mission in life with words such as these from "The Wounded Healer":

“When the imitation of Christ does not mean to live a life like Christ, but to live your life as authentically as Christ lived his, then there are many ways and forms in which a man can be a Christian.”
Related links:
Henri Nouwen Society

Chris Glaser on Henri Nouwen’s sexuality (Huffington Post)

Henri Nouwen, on Andrew Sullivan and the “Blessing” of Homosexuality (Queering the Church)
Icons of Henri Nouwen, Christ the Bridegroom and many others are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com

To watch the rest of the sermon, visit the following YouTube page with links to all 8 parts of Nouwen’s sermon on “Being the Beloved”:
This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year.

Copyright © Kittredge Cherry. All rights reserved.
Jesus in Love Blog on LGBT spirituality and the arts

Wednesday, September 17, 2014

Hildegard of Bingen and Richardis: Medieval mystic and the woman she loved

“St. Hildegard of Bingen and Her Assistant Richardis” by Lewis Williams, TrinityStores.com

Hildegard of Bingen was a medieval German nun, mystic, poet, artist, composer, healer and scientist. She founded several monasteries, fought for women in the church and wrote with passion about the Virgin Mary. Some say she was a lesbian because of her strong emotional attachment to women, especially her personal assistant Richardis von Stade. Hildegard was declared a doctor of the church by Pope Benedict XVI in 2013. Her feast day is Sept. 17 (today).

The title “Doctor of the Church” is a rare honor, bestowed upon only a few saints whose writings have universal value to the church. Their “eminent learning” and “great sanctity” must be affirmed by the Pope. Currently the Roman Catholic Church has only 33 doctors, including three women.

The friendship -- or love story -- between Hildegard and Richardis is included in a 2009 film from German feminist director Margarethe von Trotta called Vision: From the Life of Hildegard von Bingen. Von Trotta is one of the world’s most important feminist filmmakers and a leader of independent German cinema. Von Trotta allows Hildegard to speak for herself by using a script based on Hildegard’s own writings and a soundtrack filled with Hildegard’s music. Watch a trailer at the end of this post.

Richardis von Stade (center, played by Hannah Herzsprung) and Hildegard (left, Barbara Sukowa) in the biopic “Vision” (from zeitgeistfilms.com)

Hildegard also inspired a play by lesbian feminist playwright Carolyn Gage. In the play “Artemisia and Hildegard,” Gage has two of history’s great women artists debate their contrasting survival strategies: Gentileschi battled to achieve in the male-dominated art world while Hildegard created women-only community to support her art by founding a nunnery.

Hildegard of Bingen (1098-1179), the tenth child of a noble family, was offered to the church as a “tithe” when she was very young. She was raised from the age of 8 in the hermitage that later became her Benedictine abbey. She founded two other convents where women performed her music and developed their artistic, intellectual and spiritual gifts. She spent almost all of her life in the company of women.

“Hildegard: The Vision” by Tricia Danby

She had visions throughout her life, starting at age 3 when she says that she first saw “the Shade of the Living Light.” She hesitated to tell others about her visions, sharing them only with her teacher Jutta.

When she was 42, Hildegard had a vision in which God instructed her to record her spiritual experiences. Still hesitant, she became physically ill before she was persuaded to begin her first visionary work, the Scivias (Know the Ways of God).

"St. Hildegard of Bingen" by Plamen Petrov

Hildegard was nursed in her illness and encouraged in her writing by Richardis von Stade, a younger woman who was her personal assistant, soul mate and special favorite. Whether or not they were physically intimate, Hildegard’s actions suggest that she was a lesbian in the sense that her primary love interest was in women.

In 1151, Hildegard completed the Scivias and trouble arose between her and her beloved Richardis. An archbishop, the brother of Richardis, arranged for his sister to become abbess of a distant convent. Hildegard urged Richardis to stay, and even asked the Pope to stop the move. But Richardis left anyway, over Hildegard’s objections.

Hildegard wrote intense letters begging Richardis to return: “I loved the nobility of your conduct, your wisdom and your chastity, your soul and the whole of your life, so much that many said: What are you doing?”

Richardis died suddenly in October 1151, when she was only about 28 years old. On her deathbed, she tearfully expressed her longing for Hildegard and her intention to return.

“The Universe”
by Hildegard of Bingen

Wikimedia Commons
Hildegard’s grief apparently fueled further artistic creation. Many believe that Richardis was the inspiration for Ordo Virtutum (“Play of Virtues”}, a musical morality play about a soul who is tempted away by the devil and then repents. According to Wikipedia, “It is the earliest morality play by more than a century, and the only Medieval musical drama to survive with an attribution for both the text and the music.”

In an era when few women wrote, Hildegard went on to create two more major visionary works, a collection of songs, and several scientific treatises. She was especially interested in women’s health. Her medical writings even include what may be the first description of a female orgasm.

“Hildegard of Bingen: Vision of Music” by Tricia Danby

As a church leader, Hildegard had to support its policy against homosexual behavior. But she often wrote about the divine feminine and the dignity of women, presenting sexuality in a generally positive way. She wrote, “Creation looks on its Creator like the beloved looks on the lover.” Many readers today delight in her erotic descriptions of marriage as a metaphor for the union of a soul with God. Hildegard writes:

The soul is kissed by God in its innermost regions.
With interior yearning, grace and blessing are bestowed.
It is a yearning to take on God's gentle yoke,
It is a yearning to give one's self to God's Way.

In the Symphonia, a collection of liturgical songs to Mary, Hildegard writes with ecstatic passion of her love and devotion to the Virgin Mary. She extols Mary as “greenest twig” and sings the praises of her womb, which “illuminated all creatures.”

Her songs to Mary are available for listening in the following video and on the Sequentia recording, “Hildegard von Bingen: Canticles of Ecstasy.” Her music is still just as beautiful today.

Hildegard died on Sept. 17, 1179 at age 81. The sisters at her convent said they saw two streams of colorful lights cross in the sky above her room. She became a saint by popular acclamation.

The icon of Hildegard and Richardis at the top of this post was painted by Colorado artist Lewis Williams of the Secular Franciscan Order (SFO). He studied with master iconographer Robert Lentz and has made social justice a theme of his icons. This post also features images of Hildegard by artists Tricia Danby and Plamen Petrov.

Hildegard appears as a young woman in new portraits by Tricia Danby, a spiritual artist based in Germany and a cleric in the Old Catholic Apostolic Church. Her images reveal a sensuous side to Hildegard’s rapturous connection with God.

Stained-glass artist Plamen Petrov of Chicago is known for his window showing the male paired saints Sergius and Bacchus at St. Martha Church in Morton Grove, Illinois. His Hildegard window shows her illuminated with beautiful aquamarine colors.

“Hildegard von Bingen” by Tobias Haller

Hildegard was sketched in blue with intense blue eyes by Tobias Haller, an iconographer, author, composer, and vicar of Saint James Episcopal Church in the Bronx. He is the author of “Reasonable and Holy: Engaging Same-Sexuality.” Haller enjoys expanding the diversity of icons available by creating icons of LGBTQ people and other progressive holy figures as well as traditional saints. He and his spouse were united in a church wedding more than 30 years ago and a civil ceremony after same-sex marriage became legal in New York.

“Saint Hildegard of Bingen” by Robert Lentz

Robert Lentz, a Franciscan friar known for his innovative and LGBT-positive icons, portrays Hildegard with a wild rose. She used to dip a rose in the Rhine River and use it to sprinkle water on people as a blessing when she traveled between monasteries. Lentz is stationed at Holy Name College in Silver Spring, Maryland.

LGBT-affirming creation theologian Matthew Fox has written two books on the life and work of Hildegard. The newest is Hildegard of Bingen: A Saint for Our Times: Unleashing Her Power in the 21st Century, which presents her as an "eco-warrior" who meets such luminaries as Albert Einstein, Howard Thurman, Dorothee Soelle and Clarissa Pinkola Estes. Fox also wrote Illuminations of Hildegard of Bingen.

Hildegard was the subject of a major sermon by Episcopal Presiding Bishop Katharine Jefferts Schori when the House of Bishops met in Taiwan on Sept. 17, 2014. “Hildegard speaks scientifically and theologically of divine creativity as viriditas, reflecting both greenness and truth… Hildegard’s vision motivates all healers of creation who understand the green web of connection that ties creation together in Wisdom’s body,” she said. Click here for the full text. (Thanks to Ann Fontaine at Episcopal Café for the news tip.)

Related links:

Pope sets date to declare two new church doctors (Catholic News Agency)

Ritual to Honor Hildegard of Bingen by Diann L. Neu (WATER)

To read this post in Spanish / en español, go to Santos Queer:
Hildegarda de Bingen y Richardis: Una mística que amaba a otra mujer

This post is part of the GLBT Saints series at the Jesus in Love Blog. Saints and holy people of special interest to gay, lesbian, bisexual and transgender (GLBT) people and our allies are covered on appropriate dates throughout the year.

The Hildegard icons are available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com

Sunday, September 14, 2014

Radclyffe Hall: Queer Christian themes mark banned book "Well of Loneliness"

Lesbian author Radclyffe Hall is a crucified Christ figure in a 1928 cartoon by Beresford Egan

A queer Christ figure is the main character in the world’s best known lesbian novel, “The Well of Loneliness” by Radclyffe Hall. She was born 134 years ago today on Aug. 12, 1880.

The book was banned for obscenity in England in 1928, not just because it portrayed lesbian love, but also for using religious arguments to support “inverts” -- a 1920s term for LGBTQ people. Hall, a devoutly Catholic British lesbian, was herself pictured being nailed to the cross in a satirical cartoon from the era.

Radclyffe Hall
Hall (1880-1943) is widely recognized as a pioneering lesbian (or perhaps transgender) author. But her Christian side is often downplayed because of the conflict between Christianity and homosexuality -- what was then called “congenital sexual inversion.” Hall lived with those contradictions and tried to reconcile them in her books. Today the Jesus in Love Blog focuses on the role of Christianity in Hall’s life and work.

The Well of Loneliness” ends with a desperate prayer that has been echoed by countless LGBTQ people and still rings true now. The prayer is uttered by the novel’s protagonist, Stephen Gordon. She was born on Christmas Eve and named after the first Christian martyr. As a girl she had a dream “that in some queer way she was Jesus.” Like Hall, Stephen grows up to become a masculine woman who wears men’s clothes, has romantic relationships with women, and identifies as an “invert.”

At the climax of the novel Stephen has a vision of being thronged by millions of inverts from throughout time: living, dead and unborn. They beg her to speak with God for them, and then they possess her. She speaks for queer people from the past, present and future as she gives passionate voice to their collective prayer:

“God,” she gasped, “We believe; we have told You we believe…We have not denied You, then rise up and defend us. Acknowledge us, oh God, before the whole world. Give us also the right to our existence!”

Such themes led to obscenity trials for “The Well of Loneliness,” even though the novel is not sexually explicit. It gets no more risqué than saying, “She kissed her full on the lips, as a lover.” In Britain it was condemned and all copies were ordered destroyed. It was only published in America after a court battle.

British judge Chartres Biron was especially outraged that Hall defended LGBTQI people by affirming that they are part of God’s creation. In his decision Biron wrote::

“I confess that the way in which the Deity is introduced into this book seems to me singularly inappropriate and disgusting. There is a plea for existence at the end. That of course means a plea for existence in which the invert is to be recognized and tolerated, and not treated with condemnation, as they are at present, by all decent people. This being the tenor of the book, I have no hesitation whatever in saying that it is an obscene libel, that it would tend to corrupt those into whose hands it should fall, and that the publication of this book is an offence against public decency, and obscene libel, and I shall order it to be destroyed.”

Both sides of the controversy were satirized in “The Sink of Solitude,” a series of cartoons including “Saint Stephen” by Beresford Egan. One drawing shows Hall nailed to a cross wearing her trademark sombrero. A near-nude Sappho leaps in front of the martyred author and Cupid perches on the crossbeam. The crucifixion is witnessed by the evangelical Home Secretary William Joynson-Hicks, who helped enforce the censorship order.

Hall was upset to see herself portrayed in a way that she considered blasphemous. The drawing strengthened her resolve to write a modern version of Christ’s life as her next novel. Titled “The Master of the House,” it concerns Christophe, a compassionate carpenter born in Provence, France to a carpenter called Jouse and his wife Marie. He ends up being crucified during the First World War.

Writing the book was so spiritually intense that Hall developed stigmata on the palms of her hands during the two-year creative process. She believed it was her best book, but it got bad reviews and sales slumped. In America the book was seized not by police, but by creditors because her publisher went bankrupt.

Almost all references to “The Master of the House” describe it as a deeply religious book without further explanation. Actually it is an adaptation of Christ’s story for modern times. One of the only detailed summaries comes from the Delphi Classics edition of “The Complete Works of Radclyffe Hall.” It states:

“This 1932 novel concerns Christophe Benedict, a carpenter who lives in Provence. Almost saint-like, he is deeply spiritual, compassionate and experiences visions of a previous life as the Carpenter of Nazareth. He is attracted to girls, but refrains from having a relationship, held back by some unknown power -- his closest friend is his male cousin Jan, (but this is not a novel about homosexuality). When the 1914-1918 war begins, he enlists and is posted to Palestine. A close encounter with the enemy leads to a dramatic turn of events.”

Hall’s religious devotion dates back to 1912, when she was in her early 30s. She converted to the Roman Catholic Church under the influence of her first long-term lover, Mabel “Ladye” Batten. Her baptismal name was Antonia and she chose Anthony as her patron saint. Together they worshiped at London’s fashionable Church of the Immaculate Heart of Mary, known as the Brompton Oratory.

Hall and Batten made a pilgrimage to Rome, where a financial donation led Pope Pius X to bless them in a semi-private audience at the Vatican in 1913. “They went to confession and mass in St. Peter’s and bought triptychs, gilt angels and an alabaster Madonna,” biographer Diane Souhami reports in ““The Trials of Radclyffe Hall.”

Batten, who died in 1916, was a Catholic convert too, as was Hall’s next lover, Una Troubridge (1887-1963). All three of them were part of a trend. A surprising number of upper-class English lesbians and intellectuals converted to Catholicism in the late 19th and early 20th centuries in a trend related to the Oxford Movement. Conversion was a way of rebelling against English society while maintaining connection with tradition. Hall was also interested in Spiritualism.

An independently wealthy heiress, Hall gave generously to the church. In the 1930s she and Troubridge made their home in Rye, a village in East Sussex where many writers lived. The Catholic Church of Saint Anthony of Padua was constructing a new building when they moved to Rye, and biographer Souhami reports that Hall “poured money into this church” to bring it to completion and furnish it.

“She paid for its roof, pews, paintings of the Stations of the Cross and a rood screen of Christ the King. A tribute to Ladye was engraved on a brass plaque set into the floor:
Of your charity
Pray for the soul of Mabel Veronica Batten
In memory of whom this rood was given.
She paid off all the outstanding debts of the church… Masses, benedictions, processions and venerations stemmed from her beneficence.

One source says that she and Troubridge left their money to the church after their deaths. Hall died of colon cancer at age 63 on October 7, 1943. She is buried with Ladye in London’s Highgate Cemetery.

At the time of her death, “The Well of Loneliness” had been translated into 14 languages and was selling more than 100,000 copies per year. It has never gone out of print. For decades it was the only lesbian book generally available, and therefore it made an enormous impact on generations of queer people. It remains on many lists of the top LGBT books.

Hall is the subject of several book-length biographies, including not only “The Trials of Radclyffe Hall” by Diana Souhami, but also “Our Three Selves: The Life of Radclyffe Hall” by Michael Baker, “Radclyffe Hall: A Woman Called John” by Sally Cline, and “Radclyffe Hall: A Life in the Writing” by Richard Dellamora.

“The Well of Loneliness” has sparked controversy not only from conservatives, but also among the LGBTQ community. The novel is often criticized for expressing shame and self-hatred, defining all lesbians as masculine, and presenting a stereotyped butch-femme lifestyle. Hall has long been classified as a lesbian, but now there is debate over whether she was a transgender man. Secular LGBT readers tend to dismiss the religious aspects as embarrassing and irrelevant relics of a bygone era.

One scholar who affirms the role of religion in Hall’s work is Ed Madden, English professor at the University of South Carolina. His article “The Well of Loneliness, or the Gospel According to Radclyffe Hall” is included in the 2003 book "Reclaiming the Sacred: The Bible in Gay and Lesbian Culture,” edited by Raymond-Jean Frontain. It was originally published in the Journal of Homosexuality, where the abstract summarizes it this way::

“Radclyffe Hall's 1928 novel, 'The Well of Loneliness,' is repeatedly described as a "bible" of lesbian literature. The novel itself repeatedly alludes to biblical stories, especially the story of Christ. Yet there has been little sustained analysis of the biblical language of the novel. Most feminist and lesbian critics have dismissed the biblical allusions and language as unfortunate and politically regressive; religious critics have ignored the novel. This essay reexamines the biblical nature of the novel, especially its portrayal of the lesbian Stephen Gordon as a Christ figure. The study further claims a creative and interventionary power in Hall's use of biblical narratives and tropes, a power traceable in public reception to the novel and in courtroom reactions to the use of spiritual language in a text about lesbianism. By writing the life of a lesbian as a kind of gospel of inversion, Hall turns a language of condemnation into a language of validation, making her use of biblical language a kind of Foucauldian "reverse discourse." The novel's power lies in its portrayal of a lesbian messiah, and in its joining of sexological and religious discourses.”

Another scholar who writes in depth about the queer Christian aspect of Hall’s work is Isabella Cooper. She was a Ph.D. candidate in the English department at the University of Maryland in College Park when she wrote “The Passion of Stephen Gordon: The Messianic Lesbian Artist in Radclyffe Hall’s 'The Well of Loneliness.'” The article appeared in the Transverse Journal in 2011. In the article she states:

“The Well’s readers have frequently noticed the deliberate parallels Hall draws between Stephen and Christ; they have also noticed Hall’s identification with both. Some readers have mocked the novel for precisely this reason. Hall’s strategy of creating an alter-ego/ protagonist and identifying her with Christ reflects her understanding of her role as a Christian lesbian artist. She attempts in this novel to perform a powerful work of redemption for those whose desires society and the Church label sinful. In order to combat the stigma of sinfulness, Hall fashions (and speaks through) a protagonist whose Christ-like suffering and self-sacrifice challenge her readers, and whose ability (by the novel’s end) to reconcile her commitments to her faith, her art, and her sexual identity enable her to take on a messianic role.”

Hall would probably be the first to insist that she was no saint, but she is included in the LGBT Saints series here at the Jesus in Love Blog because was a pioneer in the effort to reconcile Christianity and homosexuality. Thank you, Radclyffe, for voicing a prayer from queer people of all times: “Acknowledge us, oh God, before the whole world. Give us also the right to our existence!”

Related links:
Radclyffe Hall, E. Lynn Harris, and Franz Kafka: Christianity, Queerness, and the Politics of Normalcy” by Margaret Soenser Breen (International Journal of Sexuality and Gender Studies)

Joan of Arc and Radclyffe Hall: Inspiration and Influence” by Steven Macnamara

Full text of "The Well of Loneliness" free online (Gutenberg.net)

This post is part of the GLBT Saints series by Kittredge Cherry at the Jesus in Love Blog. Saints, martyrs, mystics, prophets, witnesses, heroes, holy people, humanitarians, deities and religious figures of special interest to lesbian, gay, bisexual and transgender (LGBT) and queer people and our allies are covered on appropriate dates throughout the year. It is also part of the Queer Christ series,which gathers together visions of the queer Christ as presented by artists, writers, theologians and others.

Copyright © Kittredge Cherry. All rights reserved.
Jesus in Love Blog on LGBT spirituality and the arts

Thursday, September 11, 2014

Mychal Judge, gay saint of 9/11 and chaplain to New York firefighters

Father Mychal Judge, chaplain to New York firefighters and unofficial “gay saint,” died helping others in the terrorist attack on the World Trade Center on Sept. 11, 2001. He was killed by flying debris while praying and administering sacraments at the World Trade Center. Father Mychal (1933-2001) was the first recorded victim of 9/11.

For a new version of this article, click this link to Qspirit.net:
Mychal Judge, gay saint of 9/11 and chaplain to New York firefighters

Father Mychal responded quickly when extremists flew hijacked planes into the twin towers. He rushed with firefighters into the north tower right after the first plane hit. Refusing to be evacuated, he prayed and gave sacraments as wreckage crashed outside. He saw dozens of bodies hit the plaza outside as people jumped to their deaths. His final prayer, repeated over and over, was “Jesus, please end this right now! God, please end this!”

While he was praying, Father Mychal was struck and killed in a storm of flying steel and concrete that exploded when the south tower collapsed. Father Mychal was designated as Victim 0001 because his was the first body recovered at the scene. More than 2,500 people from many nationalities and walks of life were killed. Thousands more escaped the buildings safely.

After Father Mychal’s death, some of his friends revealed that he considered himself a gay man. He had a homosexual orientation, but by all accounts he remained faithful to his vow of celibacy as a Roman Catholic priest of the Franciscan order.

The charismatic, elderly priest was a long-term member of Dignity, the oldest and largest national lay movement of LGBT Catholics and their allies. Father Mychal voiced disagreement with the Vatican’s condemnation of homosexuality, and found ways to welcome Dignity’s AIDS ministry despite a ban by church leaders. He defied a church boycott of the first gay-inclusive St. Patrick’s Day parade in Queens, showing up in his habit and granting news media interviews.

During his lifetime, he often said, “Is there so much love in the world that we can afford to discriminate against any kind of love?”

Many people, both inside and outside the LGBT community, call Father Mychal a saint. He has not been canonized yet by his own Roman Catholic Church, but some feel that he has already become a saint by popular acclamation, and the Orthodox-Catholic Church of America did declare officially declare him a saint. Here is a round-up of artwork, films and books about him.

A dramatic icon of Father Mychal against a backdrop of the burning buildings was painted by Father William Hart McNichols. He shows Father Mychal with St. Francis of Assisi as the World Trade Center burns behind them. The narrative that accompanies the icon describes Father Mychal as a Passion Bearer who “takes on the oncoming violence rather than returning it… choosing solidarity with the unprotected.” It is one of 32 McNichols icons included in “You Will Be My Witnesses: Saints, Prophets, And Martyrs” with text by John Dear. McNichols is a Roman Catholic priest based in New Mexico. He has a deep connection to New York City because he worked at an AIDS hospice there in the 1980s.

“Father Mychal Judge” by Brother Robert Lentz, trinitystores.com

Father Mychal carries his fire department hat in an icon by Brother Robert Lentz, is a Franciscan friar known for his innovative and LGBT-positive icons. It is one of 40 icons featured in the book “Christ in the Margins” by Robert Lentz and Edwina Gateley.  Lentz is stationed at Holy Name College in Silver Spring, Maryland. Both McNichols and Lentz have faced controversy for painting gay-affirming icons. They are two of the 11 artists whose life and work are featured in “Art That Dares: Gay Jesus, Woman Christ, and More ” by Kittredge Cherry.

“Mychal Judge” by Tobias Haller

A smiling Mychal Judge with a halo was sketched by Tobias Haller, an iconographer, author, composer, and vicar of Saint James Episcopal Church in the Bronx. He is the author of “Reasonable and Holy: Engaging Same-Sexuality.” Haller enjoys expanding the diversity of icons available by creating icons of LGBTQ people and other progressive holy figures as well as traditional saints. He and his spouse were united in a church wedding more than 30 years ago and a civil ceremony after same-sex marriage became legal in New York.

“Fr. Mychal Judge” at the Legacy Walk

In 2014 Father Mychal was inducted into the Legacy Walk in a Chicago. The outdoor public display celebrates LGBT history through a series of biographical bronze plaques with laser-etched photos located in a traditionally gay neighborhood along North Halsted Street.

In June 2015 a larger-than-life bronze statue was dedicated to him at St. Joseph’s Park in East Rutherford, New Jersey, across the street from St. Joseph’s church, where he worked for several years. It was sculpted by nationally known artist Brian Hanlon, who has sculpted more than 300 public art pieces of religious, civic and sports figures.

“(Saint) Mychal Judge being Welcomed by the Franciscan Saints” by JR Leveroni

The priest's connection with others is emphasized in “(Saint) Mychal Judge being Welcomed by the Franciscan Saints” by JR Leveroni. Deliberately painted in the primitive style of folk art, it goes beyond the iconic news photo, sometimes called the “American Pieta,” that shows firefighters carrying Father Mychal’s limp corpse at Ground Zero. In Leveroni’s vision, saints replace the firefighters to carry Mychal onward to heaven. He holds his red firemen's helmet in his left hand. Leveroni has also painted gay martyrs Matthew Shepard and Saint Sebastian together. A variety of male nudes and religious paintings can be seen on Leveroni’s website (warning: male nudity).

Stories from the life of Father Mychal are presented in the book, “Mychal's Prayer: Praying with Father Mychal Judge” by Salvatore Sapienza, a former monk who worked with Father Mychal to build St. Francis AIDS Ministry in New York City. The book mixes prayers with stories from the chaplain’s life. It begins with Father Mychal’s own words, a text that has come to be known simply as “Mychal’s Prayer”:

Lord, take me where You want me to go;
Let me meet who You want me to meet;
Tell me what You want me to say; and
Keep me out of your way.

For an excerpt from the book, see my previous post 10 years later: Mychal Judge, gay saint of 9/11. Sapienza is also the author of Seventy Times Seven: A Novel, a novel about a young Catholic brother torn between his sexuality and his spirituality as an out and proud gay man.

The film Saint of 9/11 - The True Story of Father Mychal Judge is a complete and uplifting documentary on Father Mychal’s life, including his gay orientation and his support for LGBT rights.  Its producers include Brendan Fay, who directed “Taking a Chance on God,” a biopic about gay priest John McNeill.

Another gay man who died heroically helping others in the Sept. 11 attack was rugby champion Mark Bingham, who lost his life while fighting hijackers on Flight 93. His story is told in my previous post at this link.

An excellent interfaith selection of prayers for peace is available at WorldPrayers.org. It includes prayers by Father Mychal as well as Sister Joan Chittister, Dr. Maya Angelou, Rabbi Harold Kushner, Dr. Clarissa Pinkola Estés, Dr. Jane Goodall, Rumi, Lao-Tse, Mahatma Gandhi, Muhammad, Jesus and many more.

Mychal Judge is the first recorded victim of 9/11 -- and also the first saint profiled in the LGBTQ Saints series by Kittredge Cherry when it began on Sept. 11, 2009. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

On the anniversary of the 9/11 attacks, may these images and stories inspire people with renewed dedication to peace and service to humanity.

Related link:

Saint Mychal Judge Blog

Top image credit:
“Holy Passion Bearer Mychal Judge and St. Francis of Assisi” by William Hart McNichols

Copyright © Kittredge Cherry. All rights reserved.
Qspirit.net presents the Jesus in Love Blog on LGBTQ spirituality.

The Mychal Judge icon is available on cards, plaques, T-shirts, mugs, candles, mugs, and more at TrinityStores.com

Wednesday, September 03, 2014

Mel White stands for LGBTQ religious justice then and now

LGBTQ religious activists (from right) Kittredge Cherry, Mel White, Rev. Tanis and Dexter Brecht made an impact at the National Council of Churches annual meeting in November 1994 in New Orleans.

Soulforce founder Mel White spoke for LGBTQ religious rights 20 years ago at a forum that I organized as part of the 1994 National Council of Churches annual meeting in New Orleans.

Mel is famous for confronting the religious right, but that day he challenged what he called the “unsure middle” that enables them to attack LGBTQ people. His message still rings true now.

“You are responsible for the deaths of my gay and lesbian brothers and sisters because they come to you and they get indecision,” Mel told NCC leaders at the event that I organized as national ecumenical officer for the LGBTQ-affirming Metropolitan Community Churches.

He began by detailing the threat posed by radical conservative Christians, but he reserved his anger for the “unsure middle” that enables them to attack LGBTQ people.

“If I had my say I’d never step into the halls of NCC for one more word of dialogue. NEVER! I’d go to the community. Every conversation with you is a conversation I lose with my gay and lesbian brothers and sisters who are dying,” Mel told the audience of more than 50 people, including NCC General Secretary Joan Campbell.

Back in 1983 the NCC voted to postpone indefinitely MCC’s application for membership, leading to a decade of “dialogue” on homosexuality and Christianity. Many of its member churches are liberal denominations that also used long years of dialogue to delay decisions on same-sex marriage, ordination of LGBT clergy, etc.

Today I can see progress on equality for sexual minorities in the church, thanks to Mel and many others like him.  The middle has moved, but Christian conservatives (and those whose silence supports them) still need to be challenged for spreading hate and discrimination.

I remembered Mel’s speech recently when I read a question posted now at Soulforce.org. Mel founded Soulforce to end religious and political oppression of LGBTQ people by using non-violent resistance in the spirit of Martin Luther King, Gandhi and Christ. Their website asks: “What is your favorite Soulforce memory or activist lesson learned over the years?”

My memory actually dates back to a few years before Mel founded Soulforce in 1998 with his partner Gary Nixon. But the seeds of Soulforce already seemed to be stirring in his soul.

Mel White was a high-ranking insider in the Evangelical Protestant movement in the 1960s, 1970s and 1980s. He ghostwrote autobiographies for such famous right-wing televangelists as Jerry Falwell, Pat Robertson, and Billy Graham. Meanwhile he was spending decades trying to “cure” his homosexuality with “ex-gay” therapy, including prayer, fasting, exorcisms and even electroshock treatment.

Then he came out as gay in 1993, transferred his clergy credentials to MCC and became a national media sensation. He was interviewed on hundreds of radio and TV broadcasts, including a full segment on “60 Minutes.” His bestselling autobiography, “Stranger at the Gate: To be Gay and Christian in America,” was published in April 1994, just months before he spoke at the NCC forum.

Others in our Metropolitan Community Churches delegation at that meeting included Revs. Tanis of MCC San Francisco, Dexter Brecht of Vieux Carre MCC in New Orleans, and Carolyn Mobley of MCC of the Resurrection in Houston.

Mel and I shared a variety of experiences over the years. We have much in common as LGBT religious activists/authors who have also worked as ministers and professional writers. In addition to experiencing Mel’s tough talk against the religious right, I witnessed his weakness for chocolate-chip cookies on that same weekend in New Orleans. Another time he let me wear his jacket one chilly night when we walked on the beach together. We still keep in touch.

But the day Mel confronted the National Council of Churches stands out as a milestone memory. Today I have fresh appreciation for the activist lessons that Mel embodied when he joined me at the NCC meeting: Silence and indecision by the “unsure middle” can allow bigots to triumph. So speak up, speak out.
Related links:

Council of Churches Avoids Vote on Homosexual Group (New York Times, Nov. 10, 1983)

Church for Homosexuals Asks to Join Council (New York Times, July 26, 1981)

Gay Church Fails in Bid to Join National Council (Los Angeles Times, Nov. 14, 1992)

Copyright © Kittredge Cherry. All rights reserved.http://www.jesusinlove.blogspot.com/
Jesus in Love Blog on LGBT spirituality and the arts