Biblical Misinterpretations

As a Christian, the one thing that bothers me a lot is Biblical Literalism, for a number of reasons. For instance, the people who like to think that Creationism is fact because of the book of Genesis. The problem there becomes which creation does one believe as fact: Genesis 1, Genesis  2, Proverbs 8, or John 1. Another problem I have with Biblical literalism is when people use it as justification for homophobic rhetoric or teaching that queerness is an “abomination” (I will get to the ancient Hebrew understanding of that word in a subsequent post).
For years, this was a huge part of my struggle in accepting my sexuality because I had allowed Biblical literalism to pervade my understanding on sexuality. However, in more recent months, when people try to say, “Well the Bible says this about (insert ANY topic),” I often reply, “No, that is how the Bible reads; what does the Bible say?” Of course, I get very confused looks and then try to explain what the Bible is. In order to interpret what the Bible is saying according to how it reads, one must devote a great deal of time to understanding each nuanced aspect of the Bible. The Bible is not merely a single book; the Bible is a collection of books, a library as the name indicates. When we walk into a library, we know that we are dealing with a collection of books, each written in different circumstances, by different authors, with varying agendas, from all corers of the earth and all with a unique background. The Bible is no different. The Bible is a cannon of writings that were developed over a course of around 5,000 years, from all over the Mediterranean, and from various points in human, Jewish, and Christian history. This adds to the richness and flavor of every Bible passage; it is, in my opinion, what makes the Bible the most exciting and evolving collection of books.
The purpose, then, of this series of blog posts that I am titling “Biblical Misinterpretations,” is to help shed light onto some of the most common Biblical passages used to justify teachings against homosexuality. I will use a variety of methods in helping to translate what the Bible is saying as well as laying down some of the background for the culture at the time a given passage was written. That being said, here is my disclaimer: I am by no means a Biblical scholar nor am I claiming to be any sort of authority on what is written. Anything that I am writing is gathered from various scholars as well as from the extensive footnotes and background information in my collegiate study Bible. The thing that I ask you all to keep in mind while reading from this series of posts is a simple quote: Everything in the Bible is True. Not everything happened.

New Format

Well, I have come to a conclusion after not blogging for such a long time; in most cases, it is extremely difficult for me to relate EVERY Sunday's readings from the lectionary to LGBTQ struggles and experience. The truth is, to focus every week's lessons on a single theme is not the best approach for several reasons. Number one, every reading in the Bible is rich with layers of meanings and lessons upon which we can reflect. Like everything in life, the Bible can be, and for that matter, must be, read from a variety of lenses. To look at it only through the lens of the experience of LGBTQ persons simplifies the wonderful complexities of Scripture. Further, doing so denies that as Christians, we are multifaceted persons that are influenced and molded from our various life experiences which may or may not relate to our sexuality.
That being said, this blog will remain a place where Christianity/Scripture and the queer experience converge. Meaning, when applicable, I might select a Bible passage that has relevance to being queer. I will also spend some time debunking some of the commonly (mis)cited passages that some people feel relates to same-sex relations being ‘abominations.’ My hope is that I can also do some entries on coming out experiences for people who are also deeply Christian and how coming out was also a profound step in their faith journeys (this will include Allies as well).
If anyone has any suggestions for something s/he would like to see, please let me know and I will do my best to cover it. Take care and peace to all!

My Apologies....

I have only a few moments, but I would like to apologize for not keeping up these past few weeks. For those in university, you will understand what I mean when I say that it is that time of the semester. I have barely had a moment to breathe and unfortunately, the first priority is those things which count toward my academia. Unfortunately, this blog is not one of those things. Once finals are over, I will be back in the swing of things and update the blog. I will do my best to catch up on the missed weeks, but I will start with the most current lectionary readings first and then fill in the gaps as I have time. Thanks for following the blog! Peace

Palm Sunday and the Cost of Faithfulness

Ah, Palm Sunday. I must admit, this is my favorite Sunday of the year, and not because I used to make all sorts of things with the palms during mass. This is, after all, the story of Christ’s Passion, the reason for God becoming human. Besides the fact that Palm Sunday kicks off Holy Week, it also serves as the most powerful reminder that God is present in the suffering of all people, that Jesus paved the way for us ride head on to challenge the oppressive powers of society.
We start off with the procession readings, first from the Psalms, and then from the last part of Luke 19. The irony evoked from these passages almost mocks the customs of the Roman Empire. The entry of Jesus into Jerusalem is a juxtaposition of the triumphal entry of a Roman general after the slaughter of an enemy army. Jesus was praised by the powerless as he rode on a rather unglamorous animal. He knew the fate which awaited him in Jerusalem, yet, he still rode into the city, to the dismay of the Roman and Jewish leadership. When we come out of the closet, like Jesus riding his donkey into Jerusalem, we do so with much hostility from the status quo. But, we don’t need to worry because Jesus has done this before us. Many people, who, like the powerless who welcomed Jesus, welcome us with loving actions once we do come out. These are the people who support us as we take our first steps out of the closet and into hostile waters.
The second Psalm in the readings paints a picture of abused power. Even though the lectionary omits the distress of the psalmist, we have an idea of trust in the Lord, despite injustice. The psalmist understands that God’s protection is all inclusive and empowering, despite any experience.
Unlike the uncertainty surrounding the psalmists suffering, Jesus’ crucifixion is well understood. Jesus is accused of crimes against Rome and against Jerusalem. His message and ministry challenged the very factors which enabled the ruling class to have its power. He endured suffering for us on the cross and he endures it with us as we struggle with identity, as we come out as LGBTQ persons, as we are treated as second class citizens by the status quo.
Isaiah’s reading focuses on suffering under abused power. It is our duty to sustain the weak and downtrodden. When those around us, and even ourselves, are beaten down by overwhelming power, we must be there, to support and to give strength to those among us. I have found that the LGBTQ community is really good at doing this. Like the Psalmist finds strength in the presence of the Lord, so to do we find strength in the Lord, but also in the support of our ‘queer families.’
The reading from Luke is the culmination of all of Jesus’ ministry, of the message of the prophets. Jesus enters the city and is brought before the Jewish and Roman councils as a matter of destiny. Jesus' mission was to challenge the powerful, confront "normal" ways of organizing society and offer an alternative. Through our experiences, God is present, as God was at Jesus’ trial, and by our witness to the transformative love of God, we are liberated from all injustice.  

Our Prodigal God

We are all familiar with the story of what has become known as the “Prodigal Son.” The focus of the story is always on the younger son, as indicated by the title. However, at the mass at my home parish of Holy Nativity, Rev. Aimee shed new light on the parable. She shifted the focus from the son to his father. The word ‘prodigal’ means ‘extravagant.’ If we think of this word as describing the father, as opposed to the younger son, it then becomes a parable about God’s extravagant love. Keep that in mind while reading the rest of this entry.
So when Jesus tells a parable that reflects a kingdom in which the return of someone lost renders a feast and unconditional acceptance, it is not taken well by those who criticize Jesus for keeping company with those which the ruling class has deemed “unworthy.” In many ways, the Pharisees in Jesus’ time were like the elder brother. However, the love and kingdom of God supersedes human standards of judgment, and thus, the father in the story welcomes, with unrequited love, the return of his son. As LGBTQ persons, there are times when it may seem more advantageous for us to simply leave our Christian identity behind us. Many times, Christian leaders portray the two identities (LGBTQ and Christian) as being incompatible or contradictory. I tried it myself and, like the younger son, found myself empty and alone. Indeed, when I returned to faith and found the Episcopal church, I was welcomed with the prodigal love of Christians who, like the father, accepted me with open arms.
The Gospels consistently portray Jesus as one who associated with “sinners.” This is something with which the Pharisees had a field day in questioning Jesus’ authority and discrediting him to others. Sometimes, even his apostles questioned why he associated with those which society considered unworthy at the time (notably, women and children). However, whenever someone tries to tell Jesus that he shouldn’t be associating with these “sinners,” Jesus always rebukes the person with a norm defying response.
As queer Christians, this is something especially liberating. Jesus made his home with those on the fringe of society; he did so without apology while defending those in places where often times, we find ourselves. Jesus defends us as well, with the prodigal love of the father in this parable. So when Psalm 32 sings the salvation of “those whose transgression is forgiven" (verse 1). In reading the psalm, connections with the Parable of the Prodigal Son emerge. God’s grace resides not in our moral ability to repent but in God’s free embrace of us, whatever our circumstances. This is the pattern we also see in Jesus’ ministry.
Israel’s sacred story recalls enslavement in Egypt and divine deliverance. Joshua 5:9-12 expresses how Israel’s Scriptures never relinquished this humble heritage. Passover celebrates this history as part of Israel’s redemption and salvation. So when LGBTQ persons are excluded, or made to feel like outsiders, by religious communities, those doing the excluding would do well to remember this history as well, for it plays an integral role in the overall history of humanity’s salvation.

Beyond Judgement and Into Salvation

Isaiah 55:1-9; Psalm 63:1-8; 1 Corinthians 10:1-13; and Luke 13:1-9

A God beyond all comprehension; that is my first reaction when I read these passages. Some people have suggested that the New Testament readings for the Third Sunday in Lent perhaps offer insight to “judgement theology.” Does God punish us for the wickedness of our actions? Was the earthquake in Haiti God’s punishment on the impoverished nation for sinning? The short actions of the second “question” is, of course, absolutely not. And yet, it is amazing how judgement theology has been used to scapegoat “the others” of society. For centuries, Europeans used Matthew 27:25 as justification for anti-Semitic violence. Today, people like Fred Phelps blame LGBTQ persons for bad things happening in today’s world.
Jesus uses the two tragic events as an opportunity to undermine judgement theology. The misfortunes that strike others, or even us, is in no way due to previous sins. I cannot help but think of when HIV/AIDS first became known to the public. Religious leaders had a field day with it, calling the illness “God’s wrath on homosexuality.” So many young men died from what became known as “the gay disease” and so called religious persons saw this as a fit punishment from God for living an “abomination.” So then is lung cancer God’s wrath for smoking? Is breast cancer God’s punishment for being a woman? Of course not.
The question of why do bad things happen to good people is one that has dumbfounded every human since the dawn of creation. But Jesus challenges us to move beyond that question in this Gospel. Blaming the victim or trying to explain the ‘why’ of misfortune does no one any good; it simply provides us with empty excuses to withhold compassion for those who suffer. As usual, Jesus uses these experiences of misfortune as a call to us to turn away from a culture of death and violence, retribution and scapegoating. We are to transcend all of that and be peace bearers to the world.
The whole Book of Isaiah reminds me of my coming to accept my own sexuality. The people to whom the prophet was speaking were a people in exile, forcibly detached from what culturally identified them as God’s chosen- The Promised Land. For many LGBTQ people, we live much of our lives in a sort of internal exile where we are not free to be the persons God created us to be. The prophet in Isaiah calls the exiled Jews out of Babylon and back to Judah, a journey that would not have been very appealing at times. The Jews to whom the prophet was speaking must have felt lost and confused about what God has in store for them. But Isaiah 55:1-9 reassures them that God’s salvation is abundantly extended to all people. It is through our own queerness that we are called to witness God’s radical love, as the prophet mentions in verse 4. What can we reveal to others because of our otherness?
Psalm 63:1-8 shares in that invitation to God’s grace. The psalmist longs so passionately for union with God. For many LGBTQ persons, this ardent yearning is nothing new. Religious fundamentalists make many queer persons feel so isolated from life in God because of our sexuality. Yet, we are not separated from God at all. God lifts us up when we, like the psalmist, are in the wilderness.
Truly, our God is beyond all comprehension. To create us as “others” in the eyes of society not to punish us, but to witness to God’s unwavering love and salvation.

Transformations, Promises and Strength for the Weak

Genesis 15:1-12, 17-18; Psalm 27; Philippians 3:17-4:1; Luke 13:31-35 or Luke 9:28-36


Today's readings are a beautiful testimony of of life in God; one the one hand, we hear the Psalmist proclaim his trust in the Lord, on the other hand, we see the uncertainty that also accompanies life in Christ. And yet, woven in these readings is the unwavering persistence and encouragement that defines God's love for us. It is in that love that we are given a life of peace, reconciliation, and radical inclusiveness.
The Transfiguration is a "coming out" of sorts for Christ. Jesus is on his way to his home which, according to Luke and Acts, is Jerusalem, when he calls three of his apostles to the mountain to pray. From the Old Testament, we know mountains to be a place of revelation for the Lord. When they are praying, the Lord transforms himself, revealing his true self. In many ways, this was the "ah ha" moment that Peter, James, and John needed in order for the message of Jesus to make sense for them. As LGBTQ persons, we have our own "ah ha" moment; that moment when we first accept our sexual orientation. When we have that moment, we enter into a more authentic relationship with the Lord. We cannot begin to understand the mystery of the Divine until we begin to understand ourselves. Our own transfigurations occur when we tell our friends and family who we really are. 
At face, in his letter to the Philippians, Paul seems to be calling for conformity. Surely, God does not call us to conformity to human ways. However, Paul reminds us that we must follow in the example of Christ, who served for the salvation of humankind. Paul decries those who use ministry in order to build up their own image. Imitating Paul, which means living in the image of Christ, means considering the needs of our community before considering our own. Reflecting on this, it raises the question: in what ways can our experiences as queer persons be used to benefit our own faith communities? 
The Old Testament reading for this week look back at God's covenant with Abraham. Just as God made a promise to provide descendants for Abraham despite the obvious problem of no offspring God will provide for His queer children. Often times, things that seem impossible in the eyes of human society, are an opportunity for God to work miracles. How can I be a means for God's work of salvation if there are churches that don't accept me? The fact is, with God, works of incredible hope can be worked through all of us. 
Today's Psalm celebrates the complete reliance he has on the Lord. It is in God that those who are cast out and scorned must rely. As queer persons, especially Christians, we often feel excluded, so hearing the Psalmist sing "God is our light and salvation, whom shall we fear" (verse 1) becomes a line of great comfort. Even though we are aware of the real dangers that exist in the world, we must also be aware of the protection of God. 
Because there are some who are forsaken by friends and family, the need for us to foster sacred spaces for all to worship becomes increasingly apparent. In the face of opposition, we can find comfort in the knowledge that the Lord is protecting us in our endeavors as we do the work that we are called to do.