The intersections between race, gender, and sexuality are fraught with luminosity. It is the spaces created by these intersections that offer a prophetic voice of wisdom and new way of existence. Being black or white, male or female, and straight or gay is simply too finite for a world of infinite complexities. God created us to be multi-faceted and multi-dimensional. The human experience is dense. Liberation theology is placing God in dialogue through the vantage point of marginalized oppressed groups. Marginalized voices stemming from race, gender, and other socio-political locations have an opportunity of visibility through liberation theology. This idea of visibility is particularly important to my identity as a GenderQueer person. In an effort to begin to interpret Christianity from the lens of GenderQueer embodiment this particular experience visible. This has been an eight month investigation of what it means for a GenderQueer person to reclaim traditional interpretations of theological insights via praxis; for it is the GenderQueer, multi-cultural, and pansexualembodiments that are closely aligned to a vision of God physically manifested on Earth. This is the ultimate triad of creation and embodiment, and the theological dialogue is vastly rich at these intersections. The depth and scope of this article is the deconstruction of the performance and social construction of the gender binary. I am largely focusing on the theological praxis embodiment of the GenderQueer experience of which sexuality and race are peripheral informants of this work. Through the lens of GenderQueer identification, the acknowledgment of the power of gender in its social construction and performance thereof allows us to move beyond the gender binary, which creates a seat at the table for GenderQueer bodies.
GenderQueer – A person who identifies as neither male nor female. GQ individuals might identify outside of all trational gender binaries entirely. Liberation Theology – A mode of interpreting the Divine from within an oppressed group.
Questions? Me too. Stay tuned.
*All genders, sexualities, identities, and people validated here.
At the world’s largest ministry for homosexual Christians, there’s no more talk of “curing” same-sex attraction.
Thirty years ago, Alan Chambers was a Christ-loving 10-year-old with a terrible secret. He knew he was attracted to other boys. He also knew that the Bible called homosexuality an “abomination.” After nearly a decade of hiding his feelings (and his love of shopping and decorating) from family and pastors, he discovered a ministry called Exodus International. Today, Chambers is the president of Exodus and the author of the book Leaving Homosexuality. He oversees more than 260 ministries, spearheads large annual conferences, and is married to a woman.
More recently, Chambers publicly rejected reparative therapy — a school of counseling that aims to make gay people straight. At the Gay Christian Network Conference in January of this year, Chambers told the audience that “99.9 percent of [Exodus participants] have not experienced a change in their orientation.” Around the same time, he pulled all reparative therapy books from the Exodus bookstore. His actions irked a number of therapists, including one marriage counselor, improbably named David Pickup, who argued that Exodus had “failed to understand and effectively deal with the actual root causes of homosexuality.”
The question is whether Chambers’s changes will filter down through the rest of his organization. One of Exodus’s policy statements promises that the group will “stand with the LGBT community both in spirit, and when necessary, legally and physically, when violence rears its head in Uganda, Jamaica, or anywhere else in the world.” It’s no coincidence that those particular countries are mentioned. Just last month, Exodus board member Dennis Jernigan traveled to Jamaica, where homosexuality is a crime, and urged the country not to change its laws. In 2009, another board member gave a speech in Uganda that inspired a Christian campaign to make homosexuality punishable by death.
” (On Friday, the day after we spoke, Exodus sent out a press release distancing itself from Jernigan’s statements and announcing his resignation from the board.)
Life in the “meantime” is difficult. Habakkuk is experiencing his meantime between God’s generous offer of a promise and the fruition of that promise. We know how this feels. Many of us experience the promise of equality while still living in the not-yet of the politically expedient.
Like Habakkuk, we mourn the prayers that go unanswered. Like Habakkuk, we feel that our yearning for communities of understanding is distorted. How long shall we cry for help? Will the Sacred, which professes to honor empathy and personhood, hear our cries?
There are times when God seems so far away that I wonder if I have fooled myself. For Habakkuk and us, our frustration is born out of our experience that this is the same God who breathed life into creation, the same God who split the sea, the same God who entered into covenant, and the same God who raises the dead. Why does this God tarry and turn a blind eye? Why doesn’t this God rouse the divine self and attend once again to the cries of those in need? Why have we only heard of the wonders of God and not experienced them in our time?
This is the tension of the “meantime.” I long and hope and wait for a timing that is known to the Sacred yet is hidden to me. Feeling blocked out I am frustrated. Far more exhilarating is the time of receiving a promise, or the time of seeing it fulfilled. Much harder is living in the meantime. Where is that threshold at which “meantime” becomes “mean (or vicious) time?”