HOLLYWOOD GUY BECKET COOK’S “GAY TO GOSPEL” CLAIMS EXAMINED

Back in 2009, Hollywood set designer Becket Cook underwent a particularly absolute type of conversion experience. Just the  “Gospel  to Jesus” interview of  Cook with Brett McCracken  (shorturl.at/aGZ37) along with one or two media interviews has been enough to promote a recent minor twitter storm. Understandably.

This is a controversy occasioned by a person’s conversion to Jesus so absolute his book,  Change of Affections: A gay man’s incredible story of redemption denies there is or could be such an individual as a ‘Gay Christian’; it is the complete oxymoron, “wildly misleading”. Even if one is partnerless and perfectly celibate, to add or retain the name of gay to one’s  identity is like “stewing in old sin”. One pertinent Twitter response was, “I met Jesus. I know Jesus. I’m still gay”. 

The latter response is not unfamiliar to me. Gay Christians with lively faith, some even claiming messages or vision from Jesus exist and even allowing some margin for error, I would not care to say it was all deception and devil’s lies in comparison with Cook’s story.   Anyway, I  don’t feel I need read Cook’s book, not yet released here, to enlarge upon what one can gather and contest from the interview alone.  I have, besides, read so many gay religion/theology books in the past for a world first religious studies doctorate in the area of gay spirituality, (published as  A Special Illumination), that I pretty well know the picture. Cook’s  testimony at this time simply gives new life in repackaged form to the discredited ex-gay movement. Conservative Christians are of course delighted and eagerly promoting a new and glamorous poster boy.

I am more concerned to justify the now newly maligned “Gay Christian” term than to criticize Cook, but he and his situation must be touched on first.

Cook seems like another of those individuals whom the brutal American assessment system has undermined, not with being too fat, thin, tall, short or poor etc, but more insideously shamed, most likely for failing typical gender expectations. Though for years an atheist, Cook was raised a Catholic in Texas without being much attracted to, or unduly influenced by his family’s faith. But from early on he admits that he felt “shame” at his same sex attractions, “instinctively” knew they were wrong. Surely Catholicism and cowboy Texas must have seen to this. (It doesn’t even occur to Cook that many teens still also have a few complexes about straight sex too!). However, Cook regards the new culture of “gay pride” as helping only to harden the heart against feeling what he now regards as the properly justified shame and need for redemption.

Successful for years in the right places with the right people like Natalie Portman and Claudia Schiffer, Cook wanted more from life with answers to existence itself. But he felt – what is too often true enough – that New York and LA gay life was plastic, insincere, unfaithful, and a world of surfaces. The LA Reality church’s sincere young people with bibles in a coffee shop, their answers to life and  conviction  that homosexuality is sin, drew him in curiosity to their church where the Holy Spirit totally  overcame him  changing his outlook and character.

Cook fails to see that to all practical purposes he was and still is a gay man doing typically gay artsy work, a person who has, in effect, substituted failed superficial attachments for the always faithful Jesus as lover. Cook even admits giving up gay was relatively easy. Of course… if the gays and gay life he knew were such let downs and his whole identity to this point was gay. (There never should be,  nor ever quite can be, identity through being gay alone).  The new  Becket self and its feeling life which could manifest in reading the bible by the hour  in wrapt, sometimes weeping fervour,  has some affinity with St John of the Cross. In the latter’s spectacular baroque poetry, Jesus as Beloved is everything and everywhere, “the mountains, the solitary wooded valleys, strange islands… silent music.”

San Juan’s Canticles are notoriously quasi-erotic like the Song of Songs that inspired them; and the saint wants Jesus to remove the veil, to seize, to “take” him.  (First readers were scandalized and some still are). It is however only a type of gay male who could or would even think in such “feminine” ways in the first place. Most males are regularly troubled by just the church’s “bride of Christ” imagery. Still others are troubled by biblical statements like David on Jonathan “your love for me was wonderful/passing the love of women”, the kind of statement Cook’s biblical sessions never absorbed.

Texas conformism must have helped prevent Cook from acknowledging and examining his “difference” in any way beyond the supposed shame of it. It is however painfully obvious from his style and interests that Cook was and remains a gay male. A decade on from conversion he needs by now to shake hands with it and treat the matter as the talent, vision and necessary variation on a theme it can be. Over the centuries (but Americans mostly ignore history) artists and reformers of all kinds have only been what they were,  seen what they did, and acted outside of the mainstream because they were gay. (This should be obvious but American churches are presently fighting plans to inject  a little gay cultural history into school curricula).

As I said in the previous article here on Bunyan’s Pilgrim’s Progress, “if, for example, one once understands the relatively loose and varied meaning attached to the “eunuch” word by Jesus’ times, it is apparent Jesus did accept against the classical mainstream that some people are born different and that it is even the vocation of all believers to be if not exactly gay, at least like gays to be at heart “different/marginal” in relation to society and this passing world (Matt 19:12). Outside of America there have been not least Jewish Christians like Bishop Hugh Montefiore and Canon Paul Oesterreicher who have speculated that at least in this generalizing  way, Jesus himself might today be regarded as like a gay male.

Much may fall into place if one explores that thesis which arguably could help explain and make Jesus’ incarnation more representative in line with  understandings of Jewish mysticism. If, influenced by Jewish mysticism, the earliest gay libbers were right to imagine gays as female souls in a male body and lesbians a male soul in female body, then a “gay” Jesus is more  human, representative of both sexes and not one.  And this, as Logos (male) and Sophia (Wisdom), he strictly needed to be.

I accept that Cook is sincere and that conversion experiences can take many forms in different personalities, but people may not always understand what they experience. So now to deal with specific points of contention arising from the new Becket Cook role/persona.

   

  • Cook refuses to identify his self with his sexuality and believes no one ever should. To do so is not to crucify the old self with Christ but to identify with one’s sin. What this position entails is refusal to recognize that the sexuality, expressed or not in acts, is only an aspect or extension of a more total eros, psychology, worldview and style in its own right. One can crucify addiction or bad ego but not talent to  which in many ways gayness is similar and allied. Cook’s is an unreasonable position (Hollywood sensationalism?!), one that goes against all historical evidence that would support the positive value of the gay variation upon a theme. At this point in time it also, however unintentionally, sets a seal of approval upon what has been most dubious in Christian moral history and could use  some  repentance – the discrimination, bullying and violence of anyone perceived as “different”, the sort of things that the privilege of Cook’s life of success has protected him against  even while the shame stain remains. He and his fans need to consider, for example, the high rate of gay suicide and homelessness in America often brought about by sweetly intolerant conservative intransigents for whom gay means nothing but sin. Echoing in their ears should be the words of the execrable  President Balsonaro of Brazil whom evangelicals foolishly voted for although he declared he’d rather a son were dead than gay.
  • For Cook, true Christians should find enough of everything in Christ, so the desire for any gay identity or relation is necessarily wrong.  Granted for some Jesus may be enough as he is meant to be for monastics; but if that were invariably true, why does David the Psalmist, God’s own lover, revel in the love of Jonathan, and why does Adam, despite the visits of Yahweh to the garden, need his female companion – “It is not good for the man to be alone”? (On the same basis, it’s not particularly good for the gay to be alone, and it’s only unimaginative pedantry,  will insist love and relation can only ever apply to man and woman because of Adam and Eve). Without thinking like Bishop Spong that Paul was a self denied gay, Becket points out that St Paul was single. But it’s unlikely Paul lifelong was. It would be between improbable and impossible  he could be so involved with the Sanhedrin and its martyrdom of Stephen if he had not at that time been married. Possibly his “loss of all  things” includes family’s rejection or he was simply a widower in later years.
  • Cook regards LGBT as favouring sin by imposing a view of gay as an immutable characteristic backed up by approval of an aggressive “pride” that overcomes all proper sense of sin and self-doubt. True and false mix here. There’s pride and pride and the gay pride issue needs to be understood and addressed (See “Rainbow questions in a gay month” https://wp.me/p6Zhz7-66 )  But although some people are sexually undecided and changeable, gay immutability is largely the case and scientifically supported. It can however be questioned whether activists universally promote that view. It might sometimes be better if they  actually did and honestly believed it too.  If anything, LGBT promotes a non-essentialist, diversity-welcoming view of sex that is linked to a materialistic, atheistic neo-Marxism. This raises all sorts of questions, especially given its tricky PC bias employed in opposition to almost any religion and traditional morality which are made to seem the enemy, untrendy in comparison with queer’s diverse life festival.

So the distinction between gay and queer should be made, and even I could agree with Cook we don’t need the rainbow flag (which by now has transcended the gay meaning) just everywhere  and as simply a trend. However, one doesn’t want to suppress all identity issues either.

  • For Cook, Gay Christians are only revisionists tampering with the Bible and making it “follow their feelings”. I could cite a few extreme Queer theologians for whom this would be true, but generally the criticism is illegitimate. New things are found in the bible in every generation and are meant to be. Scribes for the kingdom of heaven bring out of scripture both the old and the new (Matt 13:51,2) and the Spirit speaks to the churches  (Rev 2:7) now,  not having ceased to do so with the last word of the gospels written.  Moreover, unless you believe as per Ps 137 that babes should be smashed against the rocks or, as per several NT statements slaves should obey masters,  plainly the bible occasionally falters from inspiration and cannot be deemed word perfect, short of the bibliolatry found among some fundamentalists and evangelicals. It’s a subject in itself, but scholars know that understanding of same sex relations and  the  terminology to cover if was considerably different in earlier epochs. It is perfectly reasonable to re-examine biblical teaching on gays as on slavery, the role of women etc.  The often quoted (and over quoted) Chapter One of St Paul to Romans has limits to its applicability today for the sort of reasons given  in The Saint, the Devil and Freddie Mercury https://wp.me/p6Zhz7-2M. 

A problem with all the more absolute kind of conversions like Becket Cook’s is that though the main outline may be clear as a kind of generalization, the details and the peripheral issues may be nothing of the sort. Thus a St Augustine may  enthusiastically recount their story of spiritual life and conversion, but mixed in with it may be nonsense like the idea no Christian should  weep or lament at a death as this suggests they don’t believe in the resurrection. Evidently Augustine hadn’t given thought to the bible’s shortest verse, “Jesus wept” at the occasion of the death of Lazarus. The fact a person may be right about one thing doesn’t automatically mean they are right about another that’s associated with it.

It is hard not to be exasperated with Cook and his fans as ultimately  what we have here is a witness that spreads confusion and which seems, however unintentionally, selfish. There are solid social, practical reasons apart from any spiritual ones why it is desirable to employ the “Gay Christian” term. https://wp.me/p6Zhz7-2g  But spiritually most Christians, let alone gay Christians, are never going to have such intense experiences as Cook alleges he’s had with Jesus, so they cannot hope for his alleged degree of cure either….. if any cure outside of addiction and false ego  were even necessary and required, which I don’t believe. I  have long argued that gayness is a hidden stream in the biblical record. I also know that other gays have had their Jesus and God experiences that the world doesn’t hear of, including because they don’t issue from Hollywood; but they know their orientation was accepted not denied, dissolved or cured.

‘Gay” Christian should be the mark of gift, an identity to work responsibly with, even a badge of sometimes hard won honour.  Though gays may need the gospel as much as anyone, the identity-denying “gay to gospel” emphasis can be misleading.

( Some relevant reading re what I call “the hidden stream  Apocalypse as a gay issue https://wp.me/p6Zhz7-4p  and Jeremiah’s Loincloth https://wp.me/p2v96G-Hm  On who is gay and why, see Beyond Marriage Equality, Queer Fantasy and Christian Disinformation https://wp.me/p6Zhz7-m )

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Advertisements

ABOUT GAY READING PILGRIM’S PROGRESS

   

Once second only to the bible for readership, although less read and studied today, John Bunyan’s Pilgrim’s Progress remains a religious and literary classic. Coming at the end of a venerable English tradition of allegorical writing (and helping to launch the novel form), its ideas and images from the Slough of Despond to Giant Despair and Vanity Fair have entered popular consciousness. The book also contains one of the most famous and stirring of English language hymns, the Pilgrim hymn itself “Who would true valour see”. Part of the charm of the text is how its limpid prose evokes the floating dream it aims to convey which has affinities with the visionary world of William Blake who did produce some Progress images though not on the scale or brilliance of his work on Dante’s otherworlds.

I am not about to propose some sensational dissident thesis to the effect that Bunyan was “really” gay, but I will suggest that hidden in plain sight are facts and patterns related to Bunyan and his classic that support what I have long claimed in other connections to be the case: spiritually and psychologically Christianity is the most “gay spiritual” of religions (I deliberately say gay not queer for the kind of queer critical reasons  involved in the previous article),  and the faith may even sometimes misread and misunderstand itself  when it fails to grasp the fact and meaningfully work with it.  [1]

FUNDAMENTAL BUNYAN, AND PILGRIM DIFFICULTY

Like  his classic if close read, the character of Bunyan presents a number of problems. His early life (much on this evoked in Grace Abounding in the Chief of Sinners) was obviously peculiar, early filled with dreams and visions and a greed to commit as many sins as he could. His account of himself, perhaps exaggerated or distorted by time, certainly describes someone inclined to an almost Neronic excess. The early years, their ebb and flow of  unbelief and belief, acceptance and rebellion, the terror, visions, depression and their chronology all make for some confusing reading.

Some break upon the libertine rollercoaster of Bunyan’s youth got occasioned by more than one brush with death. When finally he does find a first degree of faith -among the Anglicans rather than the Nonconformists – he starts having neurotic scruples to the point of worrying that even his love of ringing church bells could displease God enough for the tower to fall on him and he decides after a Sabbath sermon he must renounce any Sunday recreation (the only day most people then had for any sports) lest  he risk salvation and he renounces the dancing he was good at for the same reason. The modern reader’s natural reaction is to wonder if this obviously talented individual was not after the manner of artists a case of genius allied to madness. It is virtually certain Bunyan was something of a manic depressive.

Without saying quite such things, religious critics have long raised questions about certain details of the spiritual autobiography and the allegory’s rather unusual presentation of getting right with God. In the more famous and read Part One of Progress, (Part Two is the progress of Christian’s wife and family), true conversion/deliverance occurs well along the pilgrimage way at the cross on the hill where the Pilgrim becomes more truly Christian and his burden falls off.

For many, perhaps especially those of evangelical persuasion, there can be something a bit “wrong” here. Although there are many ways  differing temperaments will arrive at conversion, a standard belief is you couldn’t be as essentially believing and/or convicted of sin as the burdened Pilgrim is without the Spirit has already entered or converted you to some extent. Protestant Charismatics or Catholic followers of mysticism a la St Teresa could speak of “second blessing” or higher illumination from the Spirit, one that strengthens against baser nature, but not conversion so far down the pilgrim track. But I suggest any anomaly could be a clue to other puzzles Bunyan presents.

NOT EXACTLY GAY, BUT JUST WHAT?

It can hardly be irrelevant that though Bunyan originally wanted to commit all sins and drain the cup of life to the uttermost, he notes he was always careful to observe one of the Ten Commandments, namely not to commit adultery. I don’t know if we are to understand by this that for good measure Bunyan had killed someone (during his time in the army this would be possible if only in battle), but why would he steer clear of affairs with women? He even seems to have been in awe of women in some respects. He was on one occasion steered back to the path of holiness after a women of ill repute, presumably herself an adulteress, had publicly berated him for the shame of his cursing, blaspheming godlessness. His first wife berated him a lot of the time but was significant for his spiritual development.

Because he was later a Puritan, it is assumed that when in late adolescence Bunyan was in the army it was on the Parliamentary side. But that is not certain and has been questioned. He was always an admirer of Prince Rupert, a leader of the Cavaliers, and in later life, despite the persecution of Puritans that affected his preaching and personal liberty ( he was jailed eleven years), he professed continuing loyalty to the crown. Had he been in Cromwell’s army, morals would have counted for rather more and not favoured the indulgence Bunyan allegedly wallowed in during his youth. As it was, the long haired royalist Cavaliers were just nominal Anglicans, many of them like so many hippies with free morals. Bunyan describes himself as enjoying every form of lechery. What was this lechery? Go figure. It could have been with whores and easy local women, but if it’s all kinds of lechery, yet with some barriers against its ever being with just all and any women, the obvious inference no one makes, is that Bunyan necessarily engaged in some or all forms of same sex behaviour.

Need we doubt this or that it accordingly shadows the whole story of quest and conversion with Sodom functioning as a sub-text. Even by evangelical/puritan standards there is something extreme about Pilgrim’s original situation. He is aware of something his neighbours, even his own family, are unaware of. Specifically a book (the Bible) has given him a terrible burden so that he is expecting the Wrath to Come and he calls his hometown “The City of Destruction”.

One moment’s thought and it will be apparent that despite all the NT warnings about sin and judgement, not one of them is specifically couched in terms of the fiery destruction of a city. There is only one biblical parallel and it is the Genesis story of fire from heaven upon Sodom. I suggest Bunyan’s implicit, possibly unconscious, association with Sodom is a factor in the pattern of delayed conversion/illumination in the story which occurs in the wake of journeyings. And in these such characters as Mr Worldly Wise Man and Obstinate, might even represent types of the atheist or religiously compromising gays of the era such as could have been met in the royalist army (though it’s not necessary to assume that point to accept other claims here).

Sodom is explicitly mentioned post Vanity Fair fairly late in the narrative and in relation to seeing a monument of Lot’s wife. Christian defines the men of Sodom as great sinners because of an attitude – unlike others they had sinned “before” God and despite the many blessings they had received. Bunyan clearly regards the Sodomites as ungrateful and presumptuous rather than just sexually wicked as he could so easily have made them. His companion,  Hopeful then says, “but what a mercy it is that neither thou, nor especially I, am not made myself this example”. It’s not perfectly clear whether Hopeful’ s “example” means the men of Sodom or Lot’s wife,  but it looks as though the author, consciously or otherwise, identifies himself with the inhabitants of Sodom, because had he not himself confessed to be openly, brazenly heedless of God? Hopeful’s comment seems unnecessary….unless like the author there is some sense of identification with Sodom, privately or in relation to the automatic social disapproval one would seek to avoid.

At this point it is necessary to digress on a couple of relevant points.

GAY IN THE TIMES OF BUNYAN.

Before around the French Revolution and the Romantic movement, when a clearer notion of the individual and their rights emerged, it often was and remains unclear who was “gay” in the modern sense of having a distinct identity or “born that way” orientation. Because any such awareness has traditionally needed to be suppressed, in comparison with the style of straights, gayness and its signs have been more “constructed”, followed or exaggerated whatever passed from fashion from soldier to fop (which last since the court of James 1 is how gays would have been chiefly pictured in much of the seventeenth century).

Gays moreover would not be named gays or homosexuals but more broadly defined as “libertines” or “sodomites” (though completely heterosexual libertines could be covered under the same rubric), associated with acts, not attitudes and meaningful attachments. Regardless, such a person would rate very low on the moral scale of most people of the times because of the common associations of Sodom and the associated legacy of still unchallenged classical thought. The latter had assumed as everyone was born naturally heterosexual, anything same sex was evidence of self-indulgent greed and excess, the sort of behaviour associated with spoiled aristocrats.

The story of Sodom was (as it still often is) read via the lens of the first century Jewish philosopher, Philo, who enlarged upon things unmentioned by the prophet Ezekiel and the earliest rabbinical commentaries on Sodom and which had not highlighted the sexual dimension. In the NT Jude v7 does speak of the men of Sodom going after “strange flesh”, sometimes translated “unnatural lust” but the reference is to the  reported desire of some men to have congress with, in effect gang rape, angels. But this is hardly typical of the average gay in any era! The highly sexualized Christian image of Sodom is essentially one borrowed from Philo around the time of the religion’s inception and uncritically accepted ever since.

Bunyan had four children by his first wife. I don’t consider this the profile of a gay man (though some could always argue for bi or some denomination of queer). [2] However, by the confused standards of Bunyan’s time, the author could be suspected of being, or privately accuse himself as a “sodomite”, namely a sinner on the lowest rung  and guilty of the sins of excess. And with that at least we are on secure grounds because Bunyan’s character was clearly excessive.

UNDER THE PILGRIM SIGN

It’s another failure of Christian self-understanding that, despite the Bethlehem Star et al, not even when it is obviously indicated for a subject will it allow any astrological perspective. The fact remains that from time immemorial, the sign of the quester, the distance-voyaging pilgrim is the sign under which Bunyan was born (28th November 1628), namely Sagittarius. The Bethlehem Star, which was Jupiter and which “rules” (has affinity for) Sagittarius is, positively, grace and pardon (also faith and hope – and notice Christian is accompanied by Faithful and Hopeful!), but negatively it’s excess and indulgence. Jupiter also “rules” Pisces, sign of the present era currently ending amid every excess. [3]

A physically or just mentally boisterous sign, Sagittarius as sign of excess, often sexually, can often mix sex with religion as enthusiastically as the ancient Gnostics. Types of the sign are William Blake (also born 28th November) “the road of excess leads to the palace of Wisdom”, novelist James Hogg (Confessions of a Justified Sinner), the poets Rilke and Heine with their strange God poems, the often OTT Frank Sinatra who had night panics about damnation, and wild child, pan-sexual pop singer and twerker, Miley Cyrus, and the emperor Nero. Despite the sex indulgence, arguably no class of people understands sex less than Sagittarius; its members only really understand and identify with abstract being and energy (with which many like the philosopher of the sign, Spinoza, identify God), so they may do sex or simply refuse to do anything sexual. Notice that Sagittarian new age mystic Carolyn Myss insists that energy is not emotion it’s just pure data, fact.

Sagittarius is thus the type who can confuse and destabilize sexual studies and religious discussions of sex. If they are not asking you are they gay (as once a married Sagittarian man with three children did ask me), they are the type will declare there is only a chosen gay “lifestyle”, no one was ever born different and gay is a meaningless term or excuse unless to signify sin or human fallenness . This is however a heresy, because if, for example, one once understands the loose and varied meaning attached to the “eunuch” word by Jesus’ times, it is quite apparent Jesus did accept against the classical mainstream that some people are born different and that it is even the vocation of all believers to be if not gay, at least like them  to be at heart “different/marginal” in relation to society and this world (Matt 19:12). I can now revert to the progress of the Pilgrim with its strange, somewhat belated main crisis point.

TOWARDS A SPIRITUAL MARRIAGE

After losing his burden and passing his first serious new creature test in battle with Apollyon in the valley of death, Christian encounters his first real companion upon the way. This is Faithful, a companion and brother in the faith. Faithful (who seems to have left no family behind in the City of Destruction and  has not had positive experience with women having rejected lady Wanton), will accompany Christian as far as what turns out to be the test of Vanity Fair. There the couple are seen as disturbers of the peace through speaking the wrong beliefs and Faithful is executed like one of the early Christian martyrs. Christian manages to escape and is not long on his way than he is met by Hopeful who will be his companion to the end of the story at Celestial City.

Hopeful is nevertheless one step up from simple brother/friend in the faith. In no time he… “entering into a brotherly covenant, told him that he would be his Companion”. The distinct biblical echo here is the covenant (berith), a word sometimes indicating marriage, that is established between David and Jonathan, characters who bring a degree of same sex romance to the bible.

HIDDEN CLUES

What exactly is going on here? Unless Christians can find the flexibility and humility to include in the picture what almost only the grammar of astrology can help to disclose  they cannot quite hope to get a handle on the psychology and spirituality of all this. Though not in any ordinary sense gay, Bunyan had originally invested his energy and its natural “excess” in some species of libertine/sodomite activity and in his mind men were somehow associated with spiritual energy (at one stage in his life he reports a compulsion to kneel before priests – and the Sagittarian energy is a particularly male one even for its women). He can therefore only proceed by in some way reclaiming or integrating this energy, however contaminated, rather than totally denying it which would be less self denial of ego than annihilation of core being, a complete stasis.

Bunyan/Christian takes a long time being and feeling forgiven because his libertine, “sodomite” soul would be widely seen as particularly unforgiveable once fully admitted to himself and/or known to his contemporaries. It is easier to feel forgiven and to be himself when he has the solid friendship of Faithful who introduces himself at a point after the loss of the burden. Faithful proves a true believer to the death at Vanity Fair. After events at the Fair, his place in Christian’s affections for the rest of the journey is taken by the suddenly appeared Hopeful who proposes a special connection between them – a step up from the friendship level with Faithful. The fact that Providence can send along a Hopeful is sure proof of divine acceptance of Christian. And I suggest that a passage in which Hopeful recounts past dangers to his soul “rioting, revelling,,,uncleanness  etc is a projection, a truer portrait of the author than Christian himself who can be rather abstractly guilty.

But importantly, the intervention of Hopeful at a stage of more advanced religious development that Christian is reaching on his journey, can also be considered a parallel to, or almost automatic substitute for, any “second blessing” in terms of the Spirit and higher illumination that Puritans of the times didn’t stress or invoke.

Psychological development of any sort, in or out of religion, is set in motion and crystallized in relation a variety of  archetypes. For Christianity it is especially the youthful, would-be independent, questing, messianic, resurrecting Puer archetype. This figure shadows even the more Senex (old man) related revelations of the OT in which the Lord chooses young Joseph, young Samuel and David the youngest of his brothers, while the prophet Jeremiah protests against his vocation “I am only a child”. In Christianity the gospels insist it is not possible to enter and be of the kingdom without having something of the youthful child mind. At the same time, something same sex and gay is never far removed from wherever the Puer appears.

CHURCH AND PUER SELF

Although it’s true the church is “the bride of Christ”, it is also the man child of Rev Chapter 12, snatched to heaven from the devil/dragon at the Rapture. In pagan myth  and a basically gay one, Jupiter snatches the youth Ganymede to heaven. In the visible heavens Jupiter’s largest moon is Ganymede. Any sudden redemption or escape is Jupiterian while the youth is always “different”, chosen and surprising in some way as only Uranian marked persons are surprising. If holiness is associated with separation, and not being completely of the world one inhabits (aerial not earthy), then a strongly represented natal Uranus is highly separative.

Though numbers of factors are in play, it is still almost impossible to be authentically gay orientated without a strong natal Uranus; and for males that is often in relation to luna (i.e women in general). But likewise it may be impossible for anyone to have the  religious experiences of an elevated, kind without Uranus being somehow emphasized. [In the above image Puer and Senex are more extremely portrayed than necessary and Puer can be a youth though in Revelation the Man Child is imaged as a babe].

For astrologers it is not so peculiar that the Puer archetype is lively in both some religious people and in gays or both together. This is not so peculiar because Uranus – and when modern gay identity was evolving, gays used to be called “Uranians” –  in any religious context this planet regularly functions as symbolic of the Spirit under which the first Christians sought to influence the world and “turned the world upside down”, Puer style… Or one might say, gay style – both Christianity and the modern gay movement would demonstrate an unusually fast, revolutionary impact for change and I return to the Christian/gay affinity in conclusion.

In harmony with symbolism of the “male” planet Jupiter, and the more male/androgynous Uranus, Christianity, though in certain respects a very feminine religion, initiates change and, crystallizes development through a male or male/androgynous polarity and their patterns of energy. As archetypes are not historically disposable, this is an unalterable even iron rule – the man child of Revelation will rule “with a rod of iron” – against various hopes and aims of the more radical religious feminisms.

Part Two of Pilgrim’s Progress is devoted to the journey of Christian’s wife and children who hadn’t departed with him and who have to be assisted on their way by a male companion, Great Heart. Christiana is accused of having hardened her heart when Pilgrim departed, so the Great Heart name seems to be a hint that woman’s faith develops along other lines, more of heart than head, but a male may need to temporarily be the head, its projection, while heart develops. At any rate, unless the woman is herself a puella type, the male may be needed to start the spiritual process. However Part Two’s story of Christian’s wife and family is believed to be more about the church and community than the individual soul of  Part One, whose journey the family must understand and confirm.

But reverting to the Christian/Hopeful quasi-marriage, practically and on the ground, one could say that what this connection highlights is the need among Puritans, and the English especially, for the Anam Cara  figure they never seemed to have and lacking which perhaps made their religion harder for them in the long run. Anam Cara is Irish for soul friend, the religious friend, confident and adviser, and it was often recommended the monastic believer find one. St Brigit is even portrayed berating a monk for not getting one fast.

Perhaps if you really did have the Spirit charismatically, Anam Cara support of the religious life (perhaps especially the evangelical life which loves groups and brotherhoods) would be less necessary; but otherwise the faith walk needs to possess and expression the Uranian factor at some level or it isn’t quite spirituality. Faith won’t then integrate whatever may be more or less “homosexual” in the individual. It is a fact that Ireland as opposed to the England that produced the Puritans, has often been seen as a feminine country and it is quite apparent from pagan record and early Irish indications, that Ireland was notably gay permissive as well. (Permission to invade Ireland was supplied by the only ever British Pope who had received report of something like the practice of gay unions in medieval Ireland!). Automatic rejection of everything gay as just sin as opposed something to work with like, say, a talent for music, always causes trouble for everyone in the long run no matter how holy it is made to sound.

VANITY FAIR AND READING BUNYAN TODAY.

Pilgrim’s Progress is less read today in a materialistic age which hardly has Celestial City in its sights; but this doesn’t mean the story is still not powerfully relevant, not least as regards the operation of Uranian Puer psychology in both religious and secular affairs. In many respects the Vanity Fair episode reflects perennial Christian-gay pride tensions and misunderstanding. Vanity Fair is accorded numbers of association including, as Puritans would see it, falsehoods emanating from Rome, but it also represents all kinds of distraction, indulgence and pleasure.

If written today doubtless gay pride would be among the shows or people groups at the Fair, possibly even its main one because of gay’s celebratory and “out” nature (much of it a response to a social history of repression). On arriving at the Fair, Christian and Faithful are immediately spotted and berated by the clannish accusatory inhabitants for simply looking different and then they are mercilessly condemned because when asked what they wanted to buy, they had said “truth”, This was taken as an insolent questioning of the inhabitants, one fit to be brought before the courts and pronounced guilty…. rather as today Christians and many others stand in increasing danger of being charged with “hate speech”, or something not PC they innocently or accidentally stated or genuinely happened to believe.

TORONTO AND VANITY FAIR

Like Christian and Faithful at the Fair, the story of some Christians and churches against gays is a tale of Uranian “difference” colliding with another form of the same and both parties failing to recognize any similarity, even exaggerating any dissimilarity. The point is rather exquisitely demonstrated in the recent saga of the collision this June of black Canadian pastor, David Lynn, with gays and the law at – I kid not! – Toronto’s Church Street gay quarter/ghetto. Granted some of us would seriously fault Lynn in his biblical and psychological understanding of homosexuality, but when he entered the gay quarter near Pride time to declare with loud speaker that God loves us, he didn’t announce this as conditional upon ceasing to be gay, he was simply giving a more general reminder such as he has given to surprised people on London transport and just anywhere that he feels people need to be reminded of God and to think beyond the material.

Rather as with the inhabitants of Vanity Fair, Lynn would be relentlessly pursued by sometimes vindictive gays who seemed to feel he had no right to enter their quarter (as those the streets belonged to gays), no right to create noise, (as though gays could never be loud around Pride time) and really as though he had no right to exist anywhere gays congregated or perhaps anywhere at all. Only in what under Trudeau has become Vanity Fair Canada where citizens can advertise and people buy blasphemous variations of Sweet Jesus ice creams, would the arm of the law drag Lynn before the courts as disturbing the peace.

Lynn whose background, honestly admitted as being a youth of women and booze, is a modern form of Bunyan’s Christian on pilgrimage and, who, in the face of certain omission of essentials among Christians, (over) compensates for the contemporary lack of Puer/Uranian fire that attached to Christian origins and that often drives any “movement of the Spirit”. Time and place for delivering messages can be more important than Lynn allows; but when at any time or place recently did any leading church figure speak of “the last things” or the need for belief in God or general repentance?

Puer energies have instead gone childish and eccentric as when UK’s Rochester Cathedral installs a miniature golf course and Norwich cathedral a Helter Skelter to bring people inside a church. This gets like Vanity Fair religion, distractions and entertainments, or the religion of By-Ends for whom religion is about getting on in the world and making money. (Clearly Prosperity Gospel is not a wholly modern invention!). Lynn is a non gay Uranian, out, loud and proud in your face, less a disturber of the peace (it’s disturbed everywhere nowadays!), but an odd sign of the times.

To see these parallels supports the view that beyond some of its old world quaintness and occasional pedantic overload of scriptural citations (reflective of a society still discovering the Bible in the vernacular and splitting hairs over some of its themes), Pilgrim’s Progess is still a lively text with many dimensions of wisdom that can usefully be discovered anew and absorbed in our un, post or anti Christian,  end of era times.

NOTES and re BUNYAN’S BIRTH DATA

[1] The gay spirituality dimension of Christianity is explored in my A Special Illumination: Authority, Inspiration and Heresy in Gay Spirituality  Equinox, London 2004. shorturl.at/dqrDE

[2] On the differences of gay and queer, see previous article, Rainbow questions in a gay month https://wp.me/p6Zhz7-66

[3] On the relations of religion and astrology see: The Astrology of Beliefs shorturl.at/iEIZ8

BUNYAN’S BIRTH DATA

In particularly difficult cases of analysis Carl Jung liked to read the person’s horoscope for its use in highlighting complexes and promoting discussion of them. Bunyan’s birth chart might reveal secrets if we could be sure about it. Given this doubt I mentioned nothing but the author’s sun sign in this feature. Bunyan’s birth date is commonly given as 28th November 1628. It is not clear, however, whether this is GC or JC. Whether it’s Old Style or New Style, the sun is either way in Sagittarius at 17 and 6 degrees respectively and with only days apart there is some element of connection and similarity between both patterns. But for what it’s worth, the New Style looks the most likely pattern, some of it seemingly very revealing. So…with due reservation, I include a few points.

Lacking a time but taking the day average of 12 noon, the sun conjunct Fama (fame) in degree exact aspect to religion planet and “ruler” of Sagittarius Jupiter, at 6 Capricorn. And with luna on or near the same degree (depending on birth time), the preacher and man of faith seems well indicated. His faith would incline to the practical and earthy for Everyman by Jupiter being in Capricorn. But the same aspect of Jupiter to an excessive sign could signal the early extremes.

A clue to many things is supplied by the very close conjunction of Venus (love, happiness, art, connection) to Saturn at 20 Libra. Saturn to Venus can be very depressing and/or restricting – Bunyan was years in jail over the matter of his right to preach. But the same aspect could be carefully artistic and certainly Bunyan’s allegories written up in jail (which was not a dungeon and where he enjoyed certain liberties) are well constructed.

On 0 degrees of a sign a planet is very strong and for Bunyan his Neptune (any dreams, any mystical tendencies) is in life and death, transformative Scorpio. The sign gives room to visions of hell, judgement and destruction. But at 0 Taurus this Neptune is challenged by asteroid Isa (Jesus) and it is Jesus will save from what is most terrible.

Mercury at 25 Sagittarius in exact tension square to asteroid Church would describe problems from first to last spiritually and legally with the established forces of religion.

Finally one notes that Uranus the Puer and gay planet at 10 Virgo is tension square the natal sun (will, identity) at nearly 7 Sagittarius. This definitely gives some connection, if a strained, uneasy one to the whole gay subject as from the text one would suspect was the case. But the same Uranus is in easy, even fortunate trine to Jupiter as 6 Capricorn, which means elements of whatever is gay can also be integrated or even just fortunately overlooked by author and/or society in the long run. Jupiter/Uranus can also supply a touch of genius, originality and much inspiration and the various writings have that. Also the fact that gay asteroid Ganymede at 11 Sagittarius tension squares Uranus reflects that if there were gay feelings of a sort, they didn’t reflect or support any more fixed character and identity but more like some weird sodomitical puzzle. Obviously everybody alive has Uranus somewhere in their natus where it simply reflects something in their life that is different and original rather than specifically gay though it can be everyone has a slight gay potential within them – Uranus to especially moon or Venus along with special asteroids are more common  for an actual identity – but in heterosexuals afflicted Uranus can reflect a marked homophobia and neurotic, refusal of any touch of gay feeling within. This was something Bunyan’s post “sodomitical” self managed to avoid.

 

 

 

 

 

THE PETE BUTTIGIEG “GAY CHRISTIAN” ALL CHANGE

“GAY CHRISTIAN” TOWARDS THE WHITE HOUSE

If like myself you’re not American and not deeply into American politics, you probably won’t know much more about Democratic presidential hopeful, Pete Buttigieg, than the well touted fact he is a self-declared and partnered “Gay Christian” – one who has declared being gay has improved him as a person and brought him closer to God. But that’s more than enough to be getting on with.

It is so not only because the Democratic party is increasingly faith shy and secular in public, but it seems to have brought a lot of conservative Christian persons out of the woodwork. And as though gay rights and theology of recent decades had never existed, these people are declaring that no such individual as a “gay Christian” can ever be said to exist.

For some, Buttigieg is just a shameless deluded “sodomite”, the heretic of an evil new “faith of feelings alone” cult in which God is anything you like because God is yourself and whatever you want. The politician is judged a liar because it is considered impossible that any gay  (meaning disobedient and rebellious) person could ever have a relation with God.

The expressions of shock and alarm quite ignore Buttgieg’s claim is far from novel, but of a kind well enough known and heard among gays, including some who have become priests and pastors. They will tell how they were emotionally dead, psychologically blocked in all directions including to God prior to coming to terms with their orientation. The idea should be understandable because human eros is on a continuum which ranges the widest field. Historically it should be obvious that homosexual feeling didn’t just help inspire the likes of a Michelangelo and many artists, it shouldn’t be too hard for moderns to perceive the orientation has long engaged the mindset of mystics and prophets like Jeremiah, (a favourite of Michelangelo’s imagination as it happens).  See Jeremiah’s Loincloth : A Poem of faith and  phallos  on this site as last in the feature “Three Gay Theological Poems”.https://wp.me/p6Zhz7-1I

If one gives any benefit of the doubt at all to gay perception, it can  only seem downright hostile when  as in a recent Christian Post article (shorturl.at/gnuyN) critics speak of an “evil” gay faith based on feelings as opposed to what in many cases is genuine, time-tested convictions  about one’s nature, convictions however socially inconvenient they might be in some cases. A too easy  conservative opposition of the kind can amount to an attack on people’s integrity itself (and to be blind to many a biblical hint too). The preacher Franklin Graham, a poor successor to his famed father, Billy, but a person who nowadays feels a need to comment on almost anyone and anything, tweets that the very notion “Gay Christian” is “something to be repented of, not to be flaunted, praised or politicized.” as in Buttigieg’s case.

Buttigieg mostly ignores these onslaughts and has suggested if such is how they see things, critics should instead just go and argue with the Creator. The ambitious Indiana mayor, himself a Protestant Episcopalian raised a Catholic, insists he knows his bible, that book now so often cited against him.

THE AMERICAN CHRISTIAN CONSERVATIVE MINDSET

The “gay Christian” idea is not new. It began amid writings of the seventies but took off in the eighties following the ground breaking scholarly work of the Catholic John Boswell’s Christianity, Social Tolerance and Homosexuality (1982). The most recent and bestselling of GS statements was the summarizing and popularizing God and the Gay Christian from the Presbyterian Matthew Vines in 2014. As though GC had never happened, (or had happened only to be confused with the distinctly less theological, Queer theology), amid the opposition to the “gay Christian” Buttigieg we are confronted with the latest expression of a pretty typical, perennial American mindset.

As regards the abuse and condemnation involved, it is a reminder how much America contains the original trolls. For aggressive attack upon people or their mean dismissal there are few places to compare – “hate speech” is almost an American invention. Few places outside some African Christian nations exhibit religious set-ups so close to the behaviour of regimented cults. (But….. in a swing of the pendulum reaction, few societies are fast becoming quite so “inclusive” and legally PC as America, sometimes to the point of soft persecution of traditional Christians who are not to be tolerated for their beliefs).

You can call this redneck and it sometimes is, but it has a lot to do with certain psychological frustrations and an artificial sense of clarity born of an extremist either/or, black and white treatment of people and subjects. The Prohibition era is emblematic for a perennial trend in many circles. The idea was No one should drink alcohol, (a mad idea given wine is even part of Christian sacrament). Absolute literalism has famously given religious America exaggerated problems around seven day creation. It was never possible any poetic word(s) might be involved in the Genesis record. Then today we hear, no one should have an abortion. There are no special cases and exceptions to discuss, no biblical statements (like the prophet Hosea wishing still births upon the wicked) to consider, it’s all and always murder. And it’s another mark against him that Buttigieg hesitates about abortion because there can be reasons.

READING THE SAME BIBLE DIFFERENTLY

Against the background of regularly black and white arguments, Franklin Graham and Pete Buttigieg both read the bible but differently. I am not sure quite how PB reads his bible, but probably he accepts, as I and many would, that it is inspired without being totally inerrant. And surely to hold the literal/inerrant position is foolishness, a prescription for a species of cultism. Strictly speaking, it means one should accept without any cultural, historical or philosophical filtering, that the bible is right even in the case of the notorious and obviously wrong Ps 137, which suggests Babylonian children should be smashed against the rocks (How you accept such a bible then call all abortion murder, I don’t know).

The above cited assertion from Franklin Graham attaches to one in which he says that the bible is “the same yesterday today and forever”. Not only is this idea untenable in view of how terminology and values do change – how many even conservative Christians insist with St Paul that women should have their heads covered and be silent in churches? – but worse, it is itself heresy because Franklin should know perfectly well it is supposed to be Jesus, not scripture, who is called “the same yesterday, today and forever” (Heb 13:8) . Jesus even asserts scripture is valueless if he is not found there (Joh 5. 39-40).

Let’s be plain. The great American conservative (and homophobic) Christian hermeneutic results from a bibliolatry that makes a paper pope out of the bible and does not reckon to listen to “what the Spirit says to the churches” (Rev 2:7). Instead it explicitly or implicitly denies that ever since the bible canon was drawn up, the Spirit has anything to say to the churches!   Taking everything at literal face value and as “dictated by God” (even when St Paul is talking his personal business?!), and never taking hints and reading subtexts, conservatives are confident that “homosexuality” is always wrong, banned and unmentionable, never a mindset. It is only ever certain acts of a chosen “lifestyle”, a position so patently absurd (disinformation in fact) that many gays, and straights too, refuse to pay serious attention to Christianity which increasingly presents as a would-be smiling, but rather insulting form of subtle oppression.

Imagine what people today think  when Franklin  Graham addressing the Buttigieg phenomenon even reminds the public of the Leviticus same sex ban with the obvious implication gays shouldn’t really be alive, and without a hint that there could originally have been various meanings. Even the Jewish philosopher Philo understood a ban on sacred prostitution (such as King Josiah dismissed without executing from the courts of the temple). Doesn’t Graham, (who says the bible has settled it all and always for “homosexuality” through one verse in Leviticus) know such things, or is he unscholarly pastoral ignorance incarnate?  Doesn’t Graham who has shamefully approved Russia and Uganda  in its treatment of homosexuality realize he and his devotees is one of the causes that while innocent Christians round the globe are shockingly persecuted in ever increasing numbers, people and media remain controversially indifferent to this and there is not more western protest. It’s in part  because people like Graham give the impression of Christians as bigots and oppressors not worth defending. May God deliver us from his type!

It is because the bible is deemed totally inerrant by conservatives and can always be taken literally at face value in its English, preferably KJ version (which is as full of bad translation as it is of high lit! ), defence of this bible means many people like Buttigieg and Gay Christians must be proved wrong, and gay cure stories must if need be forced in order to keep the absolutist edifice intact. Bibliolatry, like a mini inquisition, must justify itself rather than address human need….. However, despite everything, a concession of sorts can be made to the opposition.

GAY NOT QUEER CHRISTIAN

Although I would suspect it is for reasons of political respectability that Buttigieg calls himself a “gay Christian” as opposed to (more trendily among academics and some of the LGBTQI activist elite) a Queer Christian, this is the right thing to do.

Queer theology emerged over a decade after Gay theology. Like queer theory it is more or less neo-Marxist/materialistic, and despite occasional historical and psychological insights, is unchristian almost by definition, at permanent risk of arriving at the unbelief and gratuitous blasphemies of Marcella Althaus-Reid’s Indecent Theology and The Queer God.   It does not seek to “build up” persons in the Christian manner (Eph 4:12), it aims rather to demolish and undermine arguments without necessarily replacing what remains from its “hermeneutic of suspicion” with anything concrete. Though many today claim the queer name without more thought than to be in the swim, suggest a difference and be trendily “inclusive” (everything and everyone under the rainbow from quirky feeling straights to Trans youth with dilemmas), one can never really be a Queer Christian as one can be a gay one. You can’t because Queer denies “essence” and with that the ethics, (unless political PC ethics) that give individuals responsibilities consistent with who they are...

A tribal being “included” in terms of  a victim-aware identity politics, is about all the queer individual is. The  queer Christian to whom questions of soul like those of faith are irrelevant, is almost a mirage, one who can be and feel anything they like, their whole life spent in  experiment, even a practitioner of Queer philosopher Foucault’s “invention of new pleasures”. To the extent they believe in any God it is as a function of social history and organization, more a concept than a being. The Queer Jesus has  his numerous images, none of them historical or privileged over another.

It would not be unfair to attribute to queer theologians and Christians the kind of “false god of feelings” (one might almost say whims!) getting attributed to “gay Christians” with genuine faith. And because they can fall foul of many in both Christian and LGBTQI circles, gay Christians may be persons of great faith! A good American example would be the terribly devout Justin Lee of the autobiographical statement Torn whose highly significant and engaged subtitle is: Rescuing the Gospel from the Gays-vs- Christian debate. The churches, and even proper toleration for Christianity’s voice, is being wrecked by the oppositional attitudes represented by the likes of influential non thinkers like Franklin Graham.

AT THIS POINT IN HISTORY: THE HIDDEN ORDER OF REALITY

At this point in history Christianity cannot afford what the intransigent conservatives and the queer style ultra-liberal Christians of planet Queer are doing to it and I am prepared to be prophetic here….weary though I am of the role of true but ignored prophet. Way back in the late seventies when I was living in Asia I was protesting and writing the Chinese church must prepare itself towards the time of Communist take-over, must change its music, art, style and be rid of its too westernized ways. I met incredulity, but now the Chinese government is tearing down and persecuting the churches and on the pretext Christian means non Chinese and believers must be sinicized according to government rote. At the beginning of this century I was warning, and accused or being alarmist, that queer and queer theology was extreme and unhelpful to gays and Christianity but my suspicions are being realized  with queer Christians saying almost anything like calling Jesus a sex slut. But this time in the days of Presidential hopeful, Buttigieg, I can be a little more optimistic.

The entire gay (and queer) debate over “inclusion” and pain and spiritualities and “feelings” belongs to the current last gasps of the outgoing Piscean era which began around the time of Christ’s birth and like all zodiacal-based eras lasts approximately 2100 years. Significantly, it is the names with most clout and an audience like Boswell, and Vines and that philosopher of Queer, Judith Butler, belong to Pisces   (those of us who don’t so belong are much less heard regardless of any qualifications!). Likewise  one of the most vocal opponents of the GS identity, Michael Brown, who has a cottage industry of books going on why one cannot be Christian and gay is of Pisces.

Whether or not you believe that the incoming era equates with the biblical Millennium and is involved with the Second Advent (see Apocalypse as a Gay Issue on this site https://wp.me/p6Zhz7-4p , Aquarius is the sign of anything future, ahead of the times. And given the affinity (rulership) by Uranus, what’s gay is liable to get highlighted. In the approach to the new era it is less decadence than the times themselves that propel society towards greater gay acceptance.

So….though I don’t believe he will make the White House, it is safe enough to take Buttigieg as a sign of the times and of a future beyond the disputes of late Pisces Pisceans. Gayness with a new kind of individualism is on the menu for the time that approaches.

On the cusp of the new age, the rear guard action of  bible citing conservatives will not  succeed. Almost nearer to a work of the devil than  of God, apart from having too often certifiably wrecked lives over the years, causing self-doubt, depression and suicide, it will only cause a lot of trouble and alienation for Christianity, an excuse for globalist and secularist opponents to sideline and discriminate against the faith for as long as its one note disinformation and protests continue.

I don’t think this is true, I know it as certainly as years ago I knew and protested  Chinese churches were buying themselves trouble for the future and compromising their witness with their contemporaries. I don’t say Christians have to agree with everything gays say, do or claim and they certainly shouldn’t have to fear the law if they tell Facebook they disapprove of gay marriage, but it is imperative they accept that people can be born gay and accordingly can be “gay Christians”. There will be no improvement, no proper dialogue unless and until this is recognized.

(Also topically relevant see McCleary’s Additions, Understanding Folau Folly at https://wp.me/p4kNWg-qT re controversy around fundamentalist anti-gay statements in the Australian context….. And very recently Hollywood  Guy Becket Cook’s ‘Gay to Gospel Claims Examined’  https://wp.me/p6Zhz7-8h)

 

 

THINKING ABOUT THE VATICAN GAY CLOSET

[ This article was first issued on McCleary’s Alternatives but given the theme it seemed appropriate it should appear here too ]

The inevitable response from Catholic critics to Frederic Martel’s In the Closet of the Vatican is that it lacks substance, he’s got it wrong about his probably 80% gay Vatican and that it’s all worth little more than gossip. While of course it’s possible Martel has got a few facts wrong, one can wonder how often in his over 500 pages. Hadn’t controversial reports since 2015 from such journalists as Emiliano Fittipaldi and Gianluigi Nuzzi made no impression or given no warning that more was present to be revealed? I wouldn’t expect the critics to consider any astrological dimension, but the guilty charge is so strong that even  “the heavens declare” in this case. Uranus (anything to do with gays) is in the Vatican’s sex sector making easy trine to Mars (any men and sex) in the sector of the hidden!

Though I’m not suggesting Argentina’s Pope Francis is gay – and Martel insists he isn’t – did conservatives never hear the common saying in the Pope’s nation of origin, “todas las curas son maricones” (all priests are faggots)? People get the idea, even if most priests don’t care to be as hypocritical,  or on occasion blatant, as some Vatican gays about their preference. Hidden, undeclared (closeted) homosexual clerics is a massive problem for Catholicism .  But Martel makes no claim that his 80% are all active. The most many can be accused of, but it’s bad enough,  is assisting covers-up through complicit silence, sometimes reluctant, of serious scandals. That situation is surely even a reason why, when given the opportunity by an outsider (in this case a gay French writer) to just talk, so many are ready to blab to someone  used almost as a therapist or Father Confessor.

Before offering a few original perspectives and imagining improvements, I must emphasize what should be obvious, namely that for professed Christians hypocrisy is unacceptable and corruption more so and there’s no cure for them but repentance. Scandals known before Martel’s expose like the 2017 revelations about a top Vatican official Msgr Luigi Capozzi’s cocaine-fuelled gay orgies, are disgusting; and it’s unpleasant to hear of sexually harassed Swiss guards and arrogant, high placed clerics using migrant male prostitutes whom they insult and underpay (others who do pay properly feel so guilty they get embarrassingly tender with them!).

This said, I am neither so shocked as conservative Catholics at the given picture, nor smugly assured like some American evangelicals that we are only witnessing further proof of the “end times” evil of the Roman “Whore of Babylon” soon to fall (which the Vatican might well since  it’s impossible for any institution to carry too many scandals too long). What I believe is finally coming to light is a more perennial, ingrained problem that is too often a tragedy for those involved and the result of chronic misunderstandings of theology and psychology that must be addressed, though I am not confident they will be.

Years ago in Latin America I was invited to give a talk to a group of self-confessed gay priests. It was the rather neat, pretty but queeny priest among them who took sudden exception as utterly ridiculous something I said about the book of Revelation  as regards the erotic (see the sub section “An erotic and esoteric moment” in ‘Apocalypse as a Gay Issue”. https://wp.me/p2v96G-1eT . The fact he didn’t grasp or refused to consider the rather obvious point involved, has its connection with the ongoing problem of gay priests in the Vatican and beyond it.  Because there really shouldn’t be quite such a problem with homosexuality. And what the gay Martel perceives as an irony – the strangely “homoerotic” Vatican with its images from Michelangelo including the ignudi (nude youths) painted around the Sistine Chapel alongside a clothed prophet Jeremiah,  a figure with whom the artist identified himself,  carries its own hint towards the solution. 

THE TRAGEDY OF IGNORANCE

But first things first. The “tragedy” I refer to is the one well represented by Martel’s lead-in story with ex-priest, Francesco Lepore. For him as for so many youths in Italy until quite recently, there were few places beyond entering orders for the more introverted, sensitive type of youth to go to hide or cure an attraction to the same sex. He might hope to self-cure through denial, or, if he couldn’t quite achieve that, as one who was often mother’s boy, he could feel the Great Mother, Mary, would always forgive him anyway. But there was often something more.

Lepore admits to how the church positively drew him towards itself through the senses, the scents, sounds, colours, the mysterious rituals and costumes in which you could lose yourself – plainly a bit like being in mother’s skirts and in parallel to the way gays almost dominate the woman’s fashion industry. And  that’s a point I take to be rather important because of things that emerged pre Martel among the earlier revelations from Fittipaldi and Nuzzi.

In harmony with the tendency of especially people of Latin background to assume a role or pose (recall singer Madonna’s hit, Vogue, with its “strike a pose”) some Vatican clerics felt easy with being distributors of mass when dressed for the ritual, but equally easy with going to gay bars for fun nights and pick-ups once they were in civvies. Dress made and unmade the man, the personalities, their roles and responsibilities.

Something is going wrong here and it’s more than a case, as evangelicals might plausibly maintain, that these priests were never remotely “born again”, because similar problems can be found among the community of the born agains too. It’s more like a whole historic blind spot is involved, one that can’t imagine being gay to be anything but (as Pope Benedict had it), a condition “objectively disordered” if not plain evil rather than in the majority of cases something perfectly natural to those involved, inborn, and even in its way vital to religion.

It is customary to start citing Leviticus 18 or Romans 1 (Protestants) or Natural Law (Catholics) against any idea of anyone being born different and meaningfully so. However, if I am not to get immediately and lengthily bogged down in answering the objections (which can be done), I must say directly that, psychologically and spiritually dominated as it clearly is by the Puer archetype, Christianity is “ascensional”. It is earth-denying and/or nature-denying more than any other faith. To that extent it is arguably the most “gay spiritual” of the world faiths with Buddhism perhaps some rival (its monks and attitudes are often quite gay).

This means Christianity is indirectly, and in some fashion that needn’t automatically affect woman’s rights (though ignorantly and crudely it may do so), against the feminine, the Dionysian swamp or raw nature. The point is well stated in Camille Paglia’s “Sexual Personae” which underlines the vital importance and inevitability of gay vision to human culture which is ultimately always a war against nature.

So much about Christianity is anti-gravitational, “contra naturam” – St Paul even says divine election and salvation itself are “against nature” – that just this standpoint is likely a cause, psychologically and historically, the faith sets its face against anyone or anything that, as though in rivalry, claims to be “naturally” against nature. Witness the tirade of St Paul in Romans 1 which I am quite prepared to state (as I do say in the poem and notes to A Saint’s Mistake https://wp.me/p2v96G-yS ) includes some real error and exaggeration and constitutes something Jesus never intended or would approve, something one can tell given certain hidden, unexplained facts concerning even Jesus’ original address to Paul which speak to him at more than one level. 

POSSIBLE REMEDIES

In quest of remedies for the gay clerics problem, it must of course be acknowledged there can be none at all without first some transparency, especially for those within the Vatican which is supposed to function as beacon and example for all of Catholic persuasion . It’s unholy to remain silent in the face of, say, child abuse, from fear you yourself might be outed as gay (which is not the same things as paedophile). Better to be openly gay and better far to be able to affirm the positive value of being so.

So, for a start, obviously and ideally one would  simply hope that the gay priest could sooner or later be out as gay (not automatically banned from orders as is increasingly proposed) and  free to find the soul mate …..which might also be the best term for whatever partnership could be established and hopefully not changed by the week.

Gay marriage (described by Pope Benedict as “the legislation of evil”) and the drive to so-called “gay marriage equality” represents an essentially secular ideal involved with wider social movements to equality. It was originally necessitated by legal problems over inheritance and adoption. Marriage is nonetheless very much about the making of families and this is not what gay relationships are usually or chiefly about. They are friendships, partnerships, unions and should probably be called such, and in the case of priests, perhaps not even too precisely defined. Who knows precisely how the unmarried prophet Jeremiah and his secretary Baruch with whom he lived might have described their connection, or again the centurion with his boy/servant that Jesus healed in what is the nearest thing to a blessing accorded a same sex union? I don’t consider there should even be any need to formalize the connection except by personal declaration. (David and Jonathan simply declared they had a berith, which can mean variously covenant or marriage, but the matter was purely between themselves, not subject to public ceremony). To whatever extent the priestly relation would be sexual (and I would define chastity in this case as principally involving sincerity and fidelity) would be a private decision perhaps influenced by – despite everything! – such principles as St Paul’s “better to marry than to burn”.

I say all this because I believe, ideally and usually, relationship should be aimed for, and as far as possible acknowledged too because it is vitally  important not to be attached  –  as plainly many  Vatican and non Vatican clerics are attached – to the closet. This reduces life to a kind of perverse game filled with rumours, secrets, gossip and an often demeaning humour. At times it is a sort of Catholic version of Genet’s The Maids with the priest as a species of bitter drag queen rather than any representative of God. In this uncertain space whose very repressions are almost loved, objections like the Latin American priest’s can be raised as soon as eros and change are frankly broached, and Mother Mary’s pardon can be lazily preferred to any engagement in the life of the Creator. Indeed, as Martel emphasizes, some of the most ardently homophobic, traditionalist priests are the most self-indulgently gay. This truly is unacceptable, but one might have to go into the subject of the poles of pleasure and self-denial to understand how the contradictions involved might ever come about.

THE PRINCIPLE OF PHALLOS

It can be made to seem, and in the early Christianity of the Fathers, influenced not least by ascetical values of Greek philosophical thought, it was made to seem that Christianity is all about self-denial, especially where any eros is concerned. We are, after all, told to take up the cross and deny ourselves (Matt 1:24)…so shouldn’t we be denying sexual pleasure? As with so much of the bible there is paradox and apparent contradictions to resolve. Jesus also tells us to love our neighbours as ourselves, an almost impossible task if one is to hate one’s deepest, most self-defining urges. It is even easy for some to claim just this is meant if one takes the statement that if possible we should be eunuchs for the kingdom of heaven (Matt 19:12), eunuchs however being by Jesus’ time a broad term that didn’t automatically signify castrate or even chaste but instead different and out of the family way. Origen who decided to take Jesus literally and castrated himself, later believed this was sin.

It was certainly rather crazy too, but was related to the idea that God somehow disapproves pleasure and punishes those who desire it. However, as has been observed, and most recently so by would-be church sex reformer Nadia Bolz-Weber, God created the clitoris which has no function at all outside of female pleasure. So we may well ask, is it likely God would wish to deny men all pleasure? (For reflections on Bolz-Weber and her recent book, Shameless see https://wp.me/p4kNWg-nD )

In the post-Freudian, post neo-Buddhist world that shapes our vocabulary and expression, I think we would be well justified to understand the demand to deny our selves as meaning something more akin to denying the ego with its wilfulness and cravings, while to love our selves means not ego but our deeper, greater selves that are related to God and others. We are not meant to be pleasure addicts, but we should still love our natural being and be able to take some pleasure in its affirmation.  And men, certainly, should not, like the neo-platonically minded St Augustine, regard every sexual feeling as arrogant uprising by the flesh in defiance of a holy God!

For gay men, and even to a degree straight men (for whom the penis is a form of power, or competition and at worst inclining to just control and even rape), there has to be a new acceptance and appreciation of phallos, the physical but also, beyond it, the spiritual dimension of the phallic. Something to the effect could hardly be more stressed in the inevitably little commented, little known story of Jeremiah’s loin cloth which again I have poeticized https://wp.me/p2v96G-Hm

From the beginning of life when the Jewish male is circumcised, the phallus is made to seem of interest to God, something that belongs to and, as it were, partakes in God. What this may do and mean for women is a subject in itself that need not be dealt with here; sufficient to affirm there is a subtle danger that amid contemporary emphasis on the rights of (and wrongs done) women, a new kind of de-spiritualizing, emasculating of men sets in that is not healthy but which unexpectedly gay men and vision might even help to overcome.

Emasculation did not take place in the case of the gay Michelangelo who stands in the Vatican pointing a way out of the confusion Vatican society has got itself into. Like Jeremiah who opposed the cult of the Queen of Heaven, but unlike the Vatican gays who look to mercy from Mother Mary, for the Sistine Chapel’s Last Judgement fresco, Michelangelo’s Mary, hardly any queen, is almost cowering away from the decrees of her Son. But at the same time, beyond the wall fresco and between the depictions of the prophets on the ceiling frescoes are the twenty Ignudi, the naked youths. The late art critic, Sister Wendy Beckett, found them highly enigmatic. She couldn’t understand their function (and nor really has any art critic unless to say they represent a perfection) but I think this should not be so difficult to grasp. It is simply a complement to other tendencies of Michelangelo’s essentially gay thought and vision.

SOME NAKED TRUTH?

   

Only recently a new star tennis player, the Greek Stefanos Tsitsipas, shocked and puzzled fans by posting to social media: “I like me better naked….when you put clothes on you immediately put a character on. Clothes are adjectives, they are indicators….When you don’t have any clothes on it’s just you, raw and you can’t hide”.

A real point is made here. While the side of nudity one tends to hear about from  religion is some version of a “naked and ashamed” theme, this isn’t the only side the scriptures present, and neither is the “just sex” meaning that a secular world gives to nudity by contrast. The prophet Micah, for example, declares “I will go stripped and naked” (Mic 1:8).  There are a variety of functions and meanings to nudity (I interrogate this subject in Naked in Thessaloniki Riddle and Signhttps://wp.me/p4kNWg-fD), but what is certain is that the prophetic tradition that the Vatican tends to downplay in favour of its rituals, is a rather nudity-as-truth one.

It is psychologically and symbolically correct that Jeremiah and Isaiah (another “naked” seer) should be set among the ignudi. It’s all part of the same thing: the clothed and the unclothed psychologically complement one another and interact; and in many respects nudity as for the ancient Greeks is a male, not a female theme. As a point of symbolism, it is male nudity that symbolizes “truth” because the male genitalia are exposed, exterior to the body, “solar”, not hidden as for females and “lunar”. Woman can symbolize truth as beauty, but truth is not always only beautiful. A mixture of Christian and secular values have rendered art and Hollywood and Playboy’s display of women natural in a way it traditionally wasn’t and spontaneously, symbolically it isn’t. Put on an event like the World Naked Bike Ride that is legally able to dodge the “indecent exposure” charge and there will be more males, often gay, in attendance. Throughout nature it is the male of the species is colourful and/or exhibitionist.

At the risk of more self reference, I would point to the message of a chance realization in my poem Baroque https://wp.me/p2v96G-IS  It is based on an experience had while in Sicily where I visited a church, not without charm and power of a kind, but ultimately oppressive in its highly ornamented style (like a weighed down, over-decorated wedding cake – the pic below is not the place in question but a typification). Because I didn’t care to sensationalize,  I didn’t outright state the chief thought  prompting  the piece. This was the feeling upon stepping outside into a sunlit square, of an imperious need for a kind of renewal by just light, sun, and endless blue of sky being naked to which would be like a  baptism in its own right. Enough to say that the poem which ends

The point of reception is here, now, even
This temple, the body; with this I greet change.

carries  more the thought of the second image than the first.

   

The statement is a purely personal one. It doesn’t belong with any programmes queer or other encouraging people to disrobe inside or outside of churches to protest something. However I would say that, just as Martel found some of the most rabidly homophobic Vatican clergy were the most actively gay, I am suspicious of those gay clergy and some non clerical gays  who too readily deny any real value to eros for their own or anyone’s condition and so treat nudity as little more than something else to ban and little more than an aspect of modern pornography.

What dismissal of the erotic as part of the gay equation (which is taken up instead with rituals of the closet) can mean in real terms, is a flight from reality and change. It can accompany a disappearance into Mamma’s, or Mother Church’s or Mother Mary’s skirts, with a whole idolatry of clothes and ceremony  at the expense of a more “naked” and abrasive “male” truth. And  this must sometimes be pursued if there is ever to be reform. The ignudi as symbol of truth, change and perfection got painted in the right place.

 

 

 

 

 

 

 

 

 

 

 

 

 

APOCALYPSE AS A GAY ISSUE

[ This article was first issued on McCleary’s Alternatives but given the theme it seemed appropriate it should appear here too ]

APOCALYPSE AS A GAY ISSUE

Improbable though it sounds, upon examination Apocalypse and associated themes like Antichrist and era change, can be considered a rather gay theme both as regards its definition and opposition to the idea. I don’t say this – however relevant it is in a minor way – to  sensationalize matters or simply because of a recent controversy in Philadelphia. That American city, name of one of the seven churches of Revelation (Rev 3 7-13) and meaning Brotherly Love, has had strife around a drag queen, hired in the interests of “diversity”, to storytell to children in a public library. Controversially the drag queen is named Annie Christ.

The Drag Queen Story Hour, not itself new, was launched in San Francisco in 2015 but struck a more radically odd note in 2017 when a drag queen called Xochi Mochi, dressed ominously as a five horned god/demon, “entertained”, if she didn’t frighten, children at Long Beach. What’s different now is that Philadelphia’s storyteller is suggestively named Annie Christ (quickly spoken, Antichrist)…. Well, at least she didn’t call herself “Rapture”, something implicitly promised to those souls past and present symbolized by Revelation’s church of Philadelphia.

RAPTURE AND THE ARCHETYPAL

There are Christians who question whether the doctrine of so-called Rapture (of the believing prepared section of the church) was ever traditionally held, though something of the kind does seem indicated by certain parables of Jesus and St Paul to the Thessalonians. Some maintain it was the nineteenth century invention of an Anglo-Irish priest, but that’s disinformation (see “Ireland’s Apocalyptic puzzles” https://wp.me/p2v96G-19s ).

Yet even if Rapture belief could be proved to be only modern, that still wouldn’t favour its automatic disqualification from consideration. Since truth about the end times is said to be largely sealed up until its time approaches (Dan 12:9), new realizations would be theoretically possible with the passing of time.

By those who emphasize it, the end is usually forecast as something due “soon”, though suddenly or quickly would seem nearer both the original sense and the perennial one. Whether one believes Rapture teaching is old or new, it should be recognized that parallel to the biblical theme there’s a more mythic/archetypal one.

The chief mythical/archetypal equivalent of Rapture to heaven and the marriage banquet of the Lamb, is the story of the youth Ganymede suddenly snatched to heaven to serve at the banqueting table of Zeus who seizes him in the form of an eagle. Over time, suddenly disappearing Ganymede would even became a symbol of resurrection in a Christian art that stressed an immortality that entails being specifically, materially, raised from earth to heaven. The Thessalonian account of Rapture has those in their graves first taken up before the living are snatched away (1 Thess 4:7).

Jupiter is the Bethlehem Star and thus a major planetary symbol of Christianity (see “Christianity and the Jupiter Difference”, https://wp.me/p4kNWg-mb ), but the largest moon in the solar system orbits Jupiter and has been called Ganymede.
The Jupiter/Ganymede connection represented symbolic logic for sky-mapping astronomers, but for skygazers and as regards Christianity, the connection of this unlikely pair overlooks how in essence Ganymede also represents a gay myth and archetypally Jung’s ascensional Puer (child, boy or youth) impulse more psychologically. As such it has all the elements of special fate, shock, novelty, separation and speed liable to surround gay persons and/or issues. It’s a typology which, however, celestially has more to do with Uranus than Jupiter or any moon of Jupiter. Suitably, at the Pentecost birth in AD 30 of a would-be raptured Christian church, Jupiter and Uranus were in perfect fortunate aspect.

Myths of Uranus (Father Air) symbolically encompass birth control (Uranus tries to prevent Gaia from giving birth) and also castration; Uranus is castrated by his son Saturn who is restrictive Father Time – Uranus is a free principle outside of or ahead of time and the times one lives in, which allies Uranus with the futuristic/prophetic grand plan of anything.

PROPHETIC URANIANS

Given the wide and shifting range of reference, it follows that Uranus enjoys associations not just with the prominent castration theme of his story, but “different” sex, or at least whatever or whoever is out of the family way – mythically Uranus is not well related or even clearly related in any family terms. His origin is abnormally uncertain – he can be fathered by Aethyr, or by Chaos or parthenogenically by Gaia. He can be born from day (Hemera) or from night (Nyx) or Gaia who can be seen as his mother parthenogenically but may also be his wife!

In harmony with such fabulous levels of variation, across time and cultures we find that the crucial “eunuch” word linked to Uranus’ castration theme can itself prove ambiguous and changeable. It’s a floating signifier that may or may not be taken literally where castration is concerned. Cross culturally, and certainly by Jesus’ time, eunuch was a quite loose, broad term that could include anyone different and out of the family way. It was thus nearest to the modern concept of “gay” or traditionally suggestive expressions like “confirmed bachelor”.

All astrologers know that unless Uranus is somehow prominent and emphasized in a (male) birth chart, the individual will not be same sex inclined. It’s the reason in the early modern period that produced the first Gay Lib movements in Germany, gays were called Uranians (surely a more accurately descriptive term than gay or queer!).

Apocalypse is associated with above all two biblical figures, the prophet Daniel and John the Revelator who plainly knew the book of Daniel very well, while Daniel admits to some major influence from the much less apocalyptic Jeremiah but nonetheless revolutionary, almost heretical proponent of a “new” covenant.(Jer 31:31). What joins all three prophets is a strong handle upon the Uranian principle in some fashion.

DANIEL THE EUNUCH

According to Jewish tradition, which  Josephus seems to endorse, Daniel was a eunuch in Babylon. We can’t be certain of this and Josephus only implies it, but it’s highly likely and the claim lets character and themes fall into better place. The prophet Isaiah anyway tells King Hezekiah (2 Kings 20:18) that even some of his sons will be taken away and made eunuchs in Babylon, and undeniably it was common for royals and elite males of defeated nations to be rendered eunuchs.

It is indicated from the outset that Daniel belongs in the royal/aristocratic bracket (Dan 1:3). That he was chosen with some other Hebrew youths for a special courtly education and because he was “handsome and without blemish”, might just indicate he was not castrate; but in context and for the king who had ordered it, castration would not be deemed any blemish in the way it could be for Jews to whom it would impose an outsider status. (You couldn’t enter the temple, but this would soon be  destroyed, so Daniel would not be affected at that level). Also relevant is that nowhere do we read of Daniel’s marriage or offspring.

It is impossible to tell whether Daniel’s radically protesting Puer style character could have owed more to inborn traits or the psychological effects of castration (though it’s said unless castration occurs before adolescence there is no real alteration to the nature and direction of the sex drive); but in no time the Uranian, in-your-face type factor kicks in. Though Daniel sits at the royal table, he does not wish “to defile himself” with the king’s (doubtless non-kosher) food and drink, so he appeals to Ashpenaz, the palace master of eunuchs to help him and his immediate Hebrew friends.

Many Christian conservatives are obsessively attached to the supposed superiority of the dated, often inaccurate King James bible; but it is believed that at this point in the story the KJV is more accurate than newer versions with its “God brought Daniel into favour and tender love (rak, tender heartedness,  a love word rather than just the modern “goodwill” or “sympathy” of modern translations)  with the chief  (prince) of eunuchs” (Dan 1:9). Ashpenaz is favourable to the request but fears for his own head if Daniel should look worse for wear on a different diet; however he won’t interfere with his guard or steward with specific care for Daniel. The latter agrees to a test that Daniel and his friends, drawn into the challenge, must look as well or better after ten days for their vegetarian and teetotal regime. This test they manage to pass with flying colours and in consequence the steward arranges for them them to continue the whole of their royal training under the same conditions again with success which after three years the king recognizes.

It’s pretty clear what’s going on here. Handsome eunuch Daniel has taken the fancy of the eunuch/gay palace master, who has affinity for his style. Uranian tastes run to the original, different, revolutionary and futuristic, so the palace master is more willing than most would be to lend a sympathetic ear to an attractive stirrer. There is some parallel to the case of the unmarried Jeremiah (who for all sorts of reasons we should assume was gay orientated). When his prophecies bring him to imprisonment in a miry pit, it’s a kindly Ethiopian palace eunuch appeals to the king to secure his rescue. (And as though to repay the deed centuries later, it is an Ethiopian eunuch through the intervention of the apostle Philip, becomes the first African Christian and noticeably, though not himself a eunuch, Philip is uniquely recorded as being raptured away from the eunuch’s sight (Acts 8:39) – horizontally, not vertically like Elijah! – but my point is that “eunuchs” and rapture themes have a way of going together (and if Elijah wasn’t a eunuch, then his unusual lack of family and his running war with an aggressive woman, Jezebel, puts him somewhat within the Uranian frame).

Reverting to Ashpenaz, the club, the gay grape vine do exist and things happen. Favouring needn’t automatically imply it’s done for expected sexual returns. Looking back I could cite at least three cases where I have radically intervened in lives, pulling strings in a way that changed personal prospects, and for little more than that I had an idle fancy for or curiosity about the youth concerned. Of course such interference in fate happens outside gay society too and notoriously so in the casting couch as the #MeToo movement keeps reminding us; but it has traditionally happened rather more within gay circles due to their being at society’s margins.

Involved in the case of Daniel is the rather spectacular point that – so far as I know – not even gay theology has stressed and developed, namely that God is seen as using and working through the Ashpenaz connection and its attraction. In which case, how much are you prepared to argue God disapproved and never intended the nature of such attraction?

Daniel survives his diet and worse (most famously the lion’s den – celestially the lion is the opposite sign to Uranus-ruled, skies and air associated Aquarius) and with suitable originality went on to describe, as no biblical figure had ever done before, the grand plan and course of the ages. He is shown into the far future and the finale of the little horn, the presumptuous prince, the Anti Messiah who becomes the Antichrist and Great Beast of John’s Revelation.

JOHN THE BELOVED

This youngest of the disciples who leaned on Jesus’ breast at the Last Supper has been portrayed in traditional Christian art as coy or feminine for doing so. Art’s “feminine” John tradition (the basis of Dan Brown’s crazy theory that Leonardo’s Last Supper John is really the Magdalene) perhaps began as art’s nod to the way that believers, male as well as female, are (almost queerly) rendered “brides” of Christ. This however can ignore the church is also a “male child” snatched/raptured to heaven (Rev 12:5) like Ganymede. However, historic John was not notably either bride or child but rather Jesus’ “son of thunder”, bold enough to be at the cross unlike other disciples, and another of the “in your face” protesting types as I think we can detect from his writing.

If in line with tradition and Jung, who detected psychological connections between the Gospel and Revelation, you believe that John authored Revelation, then the “son of Thunder” certainly found his voice and his roar in the last book of the bible! As against much of the bible, Revelation is pictorial to the point of cinematic, and I would suspect that there are points in the text where its words simply attempt equivalence to something seen or felt rather than anything uttered for the author’s hearing.

Given how unlike Jesus’ voice-print and usual expression it is, one might question whether the Jesus of Revelation specifically said he will spit or vomit the Laodiceans from his mouth, as opposed to just indicating severe disapproval. The given words (Rev 3:16) sound more like a “son of Thunder” utterance!

In the same way, no matter what the mystery of the 144,000 of Israel symbolizes, it sounds more like John interpreting something than the reported angel speaking to him when the Revelator is shown a crowd of men who it’s said are virgins who haven’t “defiled themselves with women” (Rev 14:4). Though I will attempt an explanation here near the conclusion, at face value this is a rather impossible idea. It is in contradiction of such biblical statements as the marriage bed is undefiled (Heb 13:4). So unless, improbably, orgiastic extremes were envisaged, the men couldn’t automatically be defiled with women. But just like Daniel who doesn’t want to “defile himself” with royal foods, thundering John doesn’t want sex with women and favours in-your-face attitudes from protesting persons with lives  lived according to Uranian impulses favourable to separation and difference, persons who belong like Uranus more to heaven than earth!

The character, attitudes and eros of the Beloved Disciple is a subject in itself. I interrogate it in Part Two of Testament of the Magi, (https://goo.gl/x8KASy) so there’s no call to enlarge on it here. But this much can be said. We do know a few things about John from extra-biblical sources which, whether they represent literal historical truth or more likely just reflect a general impression of him, are still in keeping with the rather Uranian profile proposed here. Take for example the explosion against the heretic Cerenthinus in the bath house or the strange doting on a rather church-troubling nuisance of a youth at Smyrna as reported in Eusebius’ The Church History sourced from Clement of Alexandria.

AN EROTIC AND ESOTERIC MOMENT

And then, in Revelation itself, surely one of the most futuristic, in-your-face testaments of all time, there is a strange, almost erotic but certainly also esoteric moment when the Revelator sees the triumphant Christ returning to earth as the White Horse rider. His robe is evidently fluttering and raised by the speed of the horse, allowing the Revelator to glimpse the name “inscribed” (tattooed?) upon his thigh.

It happens that by tradition Jupiter is not just arbiter of truth, exponent of any doctrines or philosophies but also ruler of horses and in medical astrology ruler of the thighs. For someone like Jesus born under Jupiter, that planet’s bodily zone can quite appropriately declare the identity of the person, especially when it also amounts in itself to a doctrine of divinity: “King of Kings and Lord of Lords” (Rev 19:16). But to be realistic here, nothing quite alters that where we focus attention is a key to our mind and preferences. And in the final analysis, it cannot be said that the average straight male will usually direct focus on the thighs of other men.

However true and revealing John’s observation may be in itself, at this point there is still surely something homoerotic in the vision and uranian in the mention of it. But then there may be things one might need to be uranian to be able to see or know at all, which is perhaps why Isaiah controversially implicitly ranks the eunuch higher than those who have offspring (Is 56:5).

THE TURNING OF THE AGES, CHRISTIAN AND AQUARIAN

Isaiah may not rank the heteronormative as high as some conservative Christians, but almost nowadays it’s a commonplace among those who anticipate a “soon” Rapture,Tribulation, Antichrist and Millennial age under a returned Christ, the gay revolution, and its toleration , is itself regarded as a harbinger of the end. It’s all part of “as in the days of Noah, as in the day of Lot” (Luk 17:28). So in their view Sodom and Gomorrah necessarily returns. And disregarded amid this despite everything scholars remind them, is that the men who want Lot’s daughter, (not to say sex with angels!), are clearly bisexual, even satanistic rapists; but even at that, and no matter how irregular Sodom’s sex may have been, sex sin in not even cited by Ezekiel in his summary of the city’s evils (Ezek 16:49/50).

As there’s no smoke without fire, there is however no point denying that there can be an element of Sodom returned in, for example, the kind of exploitation of the under-aged in everything from prostitution to porn that the highly politicized gay establishment hasn’t help correct lest exposure harm the reputation of the larger community; and there has been a controversial hostility towards freedom of conscience and belief in the sometimes vindictive cases brought against Christian businesses by gay activists. And let’s not talk about problems like the behaviour of exhibitionists and those drag queens who interrupt Christian services and suggest a kind of demonic opposition a la Annie Christ.

But none of this is the whole or even the main story; and it is certainly not because any Antichrist is approaching that there are more gays in the world and we keep hearing things gay. Obviously gays are more visible and “come out” because there is no longer legal ban on their very existence and voice. But it’s more complex than that, and it belongs with what might seem to some the “mystery” that so many people are also turning vegan or that there is a move to renewable energy and that technology makes remarkable advances.

Quite simply, while on the one hand society is disintegrating  in ways consistent with the sign of the current era, Pisces, (and negatively so through such themes as drugs, addiction, fake news, confused mysticism and misplaced permissiveness to the point of decadence), as against this situation themes of the incoming Aquarian age also impinge. The general drive is thus increasingly towards Uranian individualism, self-perfection, a refusal of what seems earth-bound, which can even include consumption of meat. Increasingly the impulses are Uranian, upwards and aerial, a case of “there’s nowhere to go but up” a la Ganymede. But along with this, sex and relating themselves becomes more Uranian.  This means,  there will be more same sex attraction and less standardized gender roles – many Aquarians like Princess Stephanie of Monaco have always even looked more androgynous than the average person.

Unless as regards the terrible hypocrisy and corruption allowed to surround it, there are no “signs of the times” and here shouldn’t  even be extreme shock, in the revelations concerning the Vatican and its ubiquitous (supposedly 80%) homosexuality just revealed in Frederic Martel’s In the Closet of the Vatican. An  institution supposedly run on total celibacy is not going to attract too many red blooded heterosexuals and the chart of the Vatican shows gay relevant Uranus in the house of sex in easy trine to a hidden Mars (men) in the hidden twelfth; so that matter has always been pretty obvious and hardly news.

Quite what the new customs, values and laws and even understanding of love might be when the Aquarian age is finally, fully arrived, we can’t yet know. It is however impossible that the gay/Uranian theme, which biblically and in many societies is only a hidden stream in previous ages, under a specifically Uranus-ruled age will not become more accepted and mainstream. The controversy around gays is a battle that conservative theology and attitudes will lose. Rather like insisting on the basis of the bible that the earth is flat, conservative insistence on the inherent evil of anything gay associated as already caused irreparable damage to individuals and churches in its failure to reach new understandings; but one reason it can and will hang on to its position in the immediate is because what I have been saying can be too easily dismissed as explanation through the supposedly verboten, or just foolish distorting lens of mere astrology. There is, it will be said, no behaviour and values modifying Aquarian age on the horizon, there is no such thing…….Really?

WHY THE BIBLICAL MILLENIUM SEEMS NECESSARILY IDENTICAL WITH THE AGE OF AQUARIUS.

  

It should be noted that in Revelation Jesus is pictured more than once as a Lion, the lion of the tribe of Judah. The ideal or lodestar of an era will always be in its opposite sign, which for Aquarius is Leo, the lion. In the currently ending era of Pisces, Jesus, born under Virgo, sign of bread and the wheatsheaf, is the bread come down from heaven, the ideal of many in the Piscean era. But more is involved than just this.

The Second Advent proper, which is the visible return of Christ to earth at the end of the Great Tribulation, (not any more hidden Rapture event which furnishes the opportunity to escape the Tribulation time), is plainly envisaged as an Aquarian/Uranian event. The symbol glyph of Aquarius is lightning and the Coming of the Son of Man is compared to the lightning which crosses the heavens (Matt 24:27). But this is still not the clincher.

During the Millennium, a vast temple is to be built. It is described in great length and technical detail by the prophet Ezekiel. In Ezek 41: 18-19 we learn of the interior: “And on all the walls all around in the inner room and the nave there was a pattern. It was formed of cherubim and palm trees, a palm tree between cherub and cherub. Each cherub had two faces: a human face turned towards the palm tree on the one side and the face of a young lion turned towards the palm tree on the other side.

There are echoes here of Ezekiel’s introductory vision of the divine chariot with the four living creatures with their faces, one of a human, to the right the face of a lion, to the left the face of an ox and then an eagle. These are clearly the four elements (air, fire, earth and water respectively) and also their signs Aquarius, Leo, Taurus and Scorpio, the latter anciently often represented by an eagle rather than a scorpion. Whereas however Ezekiel’s initial and initiatory vision is on the level of all that’s permanent in existence, the millennial temple keeps to the symbolism of the age: the axis polarity sign of the human but would-be angelic/cherubic Aquarius is with the more divine, messianic lion.

GUYS FEELING “DEFILED” BY WOMEN.

I will now have a speculative go at interpreting the almost impossibly strange statement from John the Revelator about the 144000 Virgin Israelite males who have not “defiled” themselves with women. As I’ve said, this is not even a regular biblical idea – it sounds almost more like a gay one than anything. It does so even though it can be conceded many men do feel a little compromised in their being by women to the extent woman is “earth”, the Dionysian swamp of nature so vividly described by anti-feminist feminist Camille Paglia who is sympathetic to those men, often gay, whose masculine protest against the female principle has functioned as a motor to much civilisation. On the religious plain, however, I think immediately of the gay poet, Auden, who was pretty self-indulgent around men, yet felt he had sinned against God when he went to bed with a woman. It wasn’t natural to him to do it.

Whatever else the 144,000 are and mean, when they are first referenced in Rev 7 they are to be ‘sealed” (protected?) before Tribulation plagues can manifest, so they stand at the midpoint of something – specifically the ages or aions. It would be symbolically fitting if the dying age of Pisces, “ruled” by Neptune which is about mysteries, the hidden and disappeared, were to end with the disappearance of the Rapture…. and “Behold I show you a mystery” writes St Paul in connection to that subject. It would also fit if, by contrast, the new age of Aquarius were birthed at the lightning like return across the skies of Christ’s return to Jerusalem. But whatever one envisages or believes, in-between an end and a new beginning John seems to assume an interval between the two ages, an interval taken up with the marriage in heaven and the Tribulation on earth. The 144.000 could thus be seen as marking a crucial transition point, a point of rest, reversal and a taking breath rather like the half hour of silence in heaven at the beginning of Rev 8 which follows the first reference to the 144,000 in the previous chapter.

To appreciate the meaning one also has to consider how Revelation presents its extreme subject matter. It describes in the only way anyone would be able to millennia in advance, what sounds like and could be a description of a super-destructive global conflict, a WW111. It describes these effects as though direct judgements God, a sort of Jove’s thunderbolts rather than what God permits, though biblically “the wrath of God”, like damnation is really always the absence of God. Mindful of just this kind of active/passive reversal, on the same basis, if we were conveying the same vision today, we might as easily speak of the 144,000 women who had not defiled themselves with men. It could well amount to the same thing as men not defiling themselves with women, if it reflected those concerned were are all essentially Uranian and they had not, like Auden, done what was unnatural to themselves.

I don’t wish to suggest my speculation unlocks the only possible meaning of the very real mystery of the 144,000, but it would make a degree of symbolic sense that, at what is effectively the brief interval or midpoint of two ages during which a marriage is celebrated and one which itself queerly renders both sexes involved a “bride of Christ”, there should be a still point. At this point and with and through some persons or principle can occur the reversal of energies towards the new age which releases a new eros with a fresh sense of what’s natural and will unite people. The 144,000 who sing “a new song” ( Rev 14:3) can represent the new force of reversal.

CONVERGING PERSPECTIVES

To admit the archetypal and symbolic to the subject of revealed apocalypse is liable to place a more perennial, eternal “now” upon the more future orientated “soon” of prophecy. The big question of our times is nonetheless whether the two perspectives are drawing ever closer together towards a more literal crisis and fulfilment. What about the uptick of quakes and volcanoes, the radical climate changes, the fact that according to a centuries old prophecy the current pope is the last, that prominent Jewish rabbis expect the third temple will soon be built, that their Messiah will soon arrive (even this year) and even a red heifer necessary for dedicating the new temple has been born?

In some articles on McCleary’s Alternatives and also McCleary’s Additions, I have tried to keep up with developing ideas and possibly significant events in this area. These are not trivial questions. Certainly they are more serious than the irreverent trivializations of the subject into which the people of Philadelphia have been caught (unless even that could be considered an unconscious, negative sign within the greater picture the manner of issues and symbols examined in Naked in Thessaloniki: Riddle and Sign indicates (article on this site).

IF THERE’S A BIBLICAL GAY THEME, CALL IT A CALEB THING

WHAT’S IN A NAME?

Recently that stringent critic of the very idea of “Gay Christian” and a Gay Christian theology, Dr Michael Brown, protested in yet another feature article in The Christian Post, that there isn’t a single verse in the bible that says a single favourable thing about homosexuality.

Of course it depends quite a bit upon what you even mean by “homosexual” and “homosexuality”, words the bible doesn’t use. Also whether you assume such a thing as an inborn orientation is involved or a temporary chosen, addictive “lifestyle”.  Still, I thought one moment and my response was that if one wants to look at this whole subject in Brown’s way, negatively and literalistically, then it’s true there is not a single verse explicitly favourable to “homosexuality”…..no more than there’s a single verse that says a good word for man’s best friend, help of the blind and elderly, aid to the police pursuing crime, namely the dog!

The dog is traditionally unclean and despised, even an abuse term for gentiles. All of which is an unhappy and to moderns unsatisfactory biblical situation. However….it also happens that as against this, the bible’s Caleb or Kaleb name means Dog. In case you didn’t know,  Caleb, though a natural outsider by the fact of his gentile origins, was a national hero of Israel, approved by God because he has “a different spirit” (ruach acheret).  He was the leader who believed the Promised Land could actually be taken when all the rest but Joshua doubted and feared (Numb 13,14). So the Caleb name can signify difference and  the fearless and faithful dog side of character that is devoted to God. And faith with vision is something which some gay Christians may need in spades and to the max!

A REALM AND BIBLE OF PARADOX

This kind of paradoxical relation to its own stated values is nevertheless fairly common, even typical, of the bible and its mysteries. But it means that any “homosexual” theme can be, and is, something of a “hidden stream”, present but to be sought out by the discerning  – if there had never been words, statements and  stories to follow up and interrogate, no revisionist gay theology could ever have seen light of day. The classic gay theme is especially the unexpected thing that is nonetheless to be expected. Anything homosexual is very much the “Uranian” surprise (I’ll revert to this  itself unexpected use of a term presently).

Although I accept that in context his meaning is primarily spiritual, it is entirely fitting that one of the OT characters with upon examination most claim to be gay, namely Jeremiah (1), cruelly rejected prophet of the “new” Covenant, should have God declare: “Call to me and I will answer you, and will tell you great and hidden things that you have not known” (Jer 33:3). Needless to say the sola scriptura, traditionalist and fundamentalist literalist does not especially believe there is anything new to discover. Everything has been said and fixed in stone. Any addition, revision or new perspective is automatically lies and heresy.

I won’t get side-tracked here into arguments about astrology, but in passing I would say it’s a great pity for religion and gays alike that certain astrological factors are not allowed to contribute any symbolic signs or provide any grammar to what is much involved in the gay theme. Because what is involved is the “Uranian” principle of the different, the new, the surprising, the paradoxical, the variation on a theme, and, as said, the unexpected person or event which upon reflection is nonetheless seen to be expected.

And  just this surprise principle often associates with the work of the Holy Spirit, who often erupts, sometimes loudly, sometimes quietly, within the bible itself. A  major expression of the point is made in Ps 118’s famous statement repeated by Jesus who applies it to himself: “the stone that the builders rejected has become the head of the corner” (Ps 118: 22).

The statement is only consistent with the way in which Isaiah takes the despised and temple-banned figure of the eunuch and gives this individual a status (Is 54: 4,5) declared to be more exalted and lasting than the standard  – in effect and in context, heteronormative – one of family and children.

It can be hard to say quite who the biblical eunuch is. Most essentially he is a rather liminal figure dependent upon the changes of history and cultural norms for definition. In the times of Isaiah it would mean chiefly a castrate or impotent male, by the times of Jesus it has cross culturally obtained a wider range and  can signify difference more generally – being out of the family way and even something nearest to “confirmed bachelor” and the modern gay word. It didn’t automatically mean only one thing like impotent or celibate; and what perhaps most links it to Christian identity as in Matt 19, is the need for Christians to be “outsiders” to the world if they are ever to be insiders to the next world.

MORE THAN ONE THEME

I wouldn’t say that for the discerning there is one gay theme in the bible awaiting their appreciation – there can be several. Indeed I believe the variation upon a theme that authentic gay orientation can provide, should be considered a vocation and gift in itself, a potential contribution to life, church and society. Even so….if there is a lead gay theme in the bible, then it is surely the mentioned “Uranian” one of the hidden treasure, the reversal, the unexpected event or person such as appears to have made the Ethiopian eunuch (Acts 8) the first gentile, (but certainly the first African), member of the faith.

The matter is complex and beyond present scope, but the “hidden stream” and the despised but at any time suddenly reversible status of all things gay, is involved with (as arguably it was especially in Jesus himself) a certain union of Logos with Sophia, male bodily being with female soul. Since what is female is often misunderstood, not to say despised (even today and sometimes by women themselves), it follows that what is gay and different is likewise misunderstood and prone to rejection.

However, now and again the hidden stream emerges as fountain and river not to be ignored (but not necessarily to be confused with the shifting identities theme of academically popular queer theory which has much to do with especially American society’s being traditionally gender rigid. Closed to the considerable possible variety of masculine and feminine expression and the need to accept that, in reaction some  assume individuals may need to keep experimenting and adjusting, or  even as in the trans movement change gender identity outright, to be fulfilled).

Relative to the endlessly expressed hostility to any ideas of “Gay Christian” identity from the Jewish born Michael Brown, I have pointed out before that it has been Jewish Christians like Bishop Hugh Montefiore and Canon Paul Oestreicher who have proposed that from today’s perspectives we might perceive even Jesus as a gay figure. The subject of Jesus’ orientation is one that gay and queer theology has scarcely dealt with unless in trivializing and irreverent ways (like recently with queer theology’s Brian Murphy and his “Jesus was a slut” “Jesus was polyamorous” type discourse).

This subject accordingly remains a challenge and a bridge for crossing by gay Christians. If I have ever raised the subject I have been either ignored or misrepresented, but increased understanding here could be very helpful.

Meanwhile, no matter what one believes in this area, I imagine it can be said that if there is a biblical gay theme, think of it all as words for the wise and what might be called “a Caleb thing”.

[For the case that biblical gay themes could even  also be a bit of a Daniel thing, see the next article on this site, “Apocalypse as a gay theme” https://wp.me/p6Zhz7-4p%5D

Note

1) See Three Gay Theological Poems on this site and “Jeremiah’s Loincloth”

 

 

 

 

 

 

 

THE MUDDLE OF CHRISTOPHER YUAN’S “HOLY SEXUALITY”

Christopher Yuan’s Holy Sexuality and the Gospel is the kind of book and argument that only America and especially American Evangelicals would publish, praise and promote. It contains some less than holy thought muddle that shouldn’t be given  so much oxygen. And only a mixture of ignorance and insensitivity would be quite so indulgent.

Granted I haven’t read this just published book, but having read the interview with “Bible Teacher” Yuan in The Christian Post that covers its essentials (see https://goo.gl/yHs3cR), I don’t believe that I (nor you) need plough through the work to get the message unless for curiosity’s sake or academic reasons of the kind that engaged me years ago when I worked on a then ground breaking, subsequently published doctorate on the varieties of gay spirituality. shorturl.at/fjsJ1   Quite simply, if Yuan is right, then among other things you could dismiss (as perhaps only some Americans might), a large portion of world culture since Plato that has been influenced by the insights of gay thought and eros.

GAY IS MEANINGLESS UNLESS AS SIN?

For Yuan, who was formerly a drug addict and dealer, to claim you are born gay is no different from stating you are an alcoholic. This belongs with a clear refusal on his part to distinguish what a person most essentially is from what a person does. Yuan’s assumption, similarly to that of many conservative Christians, is homosexuality is a chosen “lifestyle”, not an orientation. (Yuan has in effect the mind of Alice in my Songs of Puritania on a Gay Theme  which you can read on this site

…..Gay love and desire have no function or meaning
Such could never define you, they’ve nothing redeeming )

However for Yuan, to be subject to same sex desire is proof positive of nothing short of “original sin” itself, our fallen state, which must be cured. It simply does not belong to being “in the image of God”, which we all ultimately are, to have any same sex feelings.

For Yuan it is wrong to be defined by any sexual identity because one’s identity is given by God alone – a dissolution of the problem a bit like saying because one is a Christian citizen of heaven there is no reason to call oneself Chinese or American! The fact no one can and should be wholly defined by an orientation doesn’t mean they shouldn’t be so defined at all.   Yuan does not even agree with those cure-seeking conservative Christians who try to discover “causes” for sexual self- definition in background influences, family problems, child abuse, disappointments in love etc. These for Yuan would be at most “catalysts” for a more fundamental, universal sin nature of which gay is merely another random, burdensome facet. (I feel like saying this reasoning is a good example of the  frequently and usefully  radical tendencies of gay thought gone right off the rails!)

The biblical statement “you must be born again” is taken to mean you must and can be forgiven and cured of, (or else constantly be at holy conflict with), your “homosexuality” like any other human weakness – the massive weight of evidence against the result of substantial cure programmes and even the outright damage that efforts to eradicate the orientation have caused is blithely ignored, at least in the interview.

For Yuan, if the supposed condition and behaviour that acts on it is wrong, then the desire for it in any way must be sinful and wrong too. So he can no more accept Christian groups like Revoice which allow for purely chaste “romantic” connections, than others of the school of Matthew Vines (God and the Gay Christian) who would  advocate same sex marriage, still less those who imagine other, looser arrangements.

Yuan’s book title is lengthy, almost complex. It’s called Holy Sexuality and the Gospel: Sex Desire and Relations shaped by God’s Grand Story, but the core message is simple to the point of myopia and seems summarized in his mantra“ Chastity in Singleness, Faithfulness in marriage”. He says true holy sexuality is not about heterosexuality or homosexuality…but in that case all one can say is it sounds like his ideal model is hugely heteronormative!

BIBLICAL COMPLEXITY AND EROS

And here the real problem starts, because the bible and “God’s Grand Story” is in parts only superficially the heteronormative document some imagine.

I don’t subscribe to the neo-queer theology of Brian Murphy which, almost in counterpoint to Yuan, has been garnering recent attention for outspoken views. I maintain any version of Queer as opposed to Gay theology inclines to an at once materialistic and non essentialist view of the self which disregards or misunderstands the sacred in sex which could use some esoteric perspectives these days. Even so….we do have to recognize, as Queer is more likely to stress, that all manner of things in the bible destabilize the text and common assumptions including what St Paul may or may not have said or implied about Roman sex mores. Certainly these variant elements don’t allow one can take,  as Yuan would wish, the Leviticus ban on same sex as not simply relevant to but central  and fundamental for the entire inquiry past, present and future. (Does scholarship on Leviticus count for absolutely nothing? Didn’t even the Jewish philosopher Philo recognize the primary reference was to cult prostitution?)

Anyway….one need only consider  the intense love attachment of the polygamous, hence bisexual, David to Jonathan sealed with a berith (covenant or marriage); the marriage of Jesus to his “bride” composed of both male and female members; the fact that Jesus is in himself both the male Logos and the female Sophia, and then features in the character of some biblical figures like the prophet Jeremiah which upon examination turn out to be on the gay side (see my poem on this site under Jeremiah’s Loincloth and so on). There’s plenty more, all raising questions.

Christians of Jewish background like the late Bishop Hugh Montefiore and Canon Paul Oesterreicher, more sensitive than those raised Christian in the West to what would constitute difference in Jesus’ case, have even opined that today we might well perceive Jesus himself as a type of gay male.

That idea has been a half submerged tradition, a hidden stream throughout Christian history, suggested in art, sometimes achieving a degree of statement as with St Aelred of Riveaulx who held that the relation of Jesus to John was special, different and like “a marriage”. Try and even discuss these perspectives and you risk finishing up told, as I have been, you are too wicked to be even heard. I long ago grew sick of the brash,  aggressively insulting dismissals that issue from  circles in mainly America. Yet until we understand the eros principle in life, the bible and Jesus, almost no progress can be made; by closing down the inquiry, most religious conversation among, or directed towards gays,  degenerates into virtually just political arguments around gay rights and/or marriage. And there certainly won’t be the “witnessing” to the LGBT community that is hoped for by Yuan and his supporters and which sounds like little more than telling it can be redeemed from the fact it even exists!

CAUGHT BETWEEN SEX NULLITY AND QUEER EXCESS

Not least because I am not an American or resident in America, my hands are doubly tied in terms of any weight of influence I might reasonably be expected to enjoy speaking with some background and authority on these sensitive issues. As things stand, one is liable to be caught between the latest version of the extremes currently  represented by the inclusive love-in and crazy self-and-Redeemer-as-slut theology offered by Brian Murphy, and the would-be generous but narrow and closed views of Yuan. To have influence it is better to be totally outrageous than quietly original. Moderation doesn’t make news!

There is little choice but to withdraw from the fray and for years I have mostly done so in preference to being insulted or ignored for any efforts. Only a certain love of truth and justice occasionally prompts me, as here, to protest something  because I realize the misunderstandings and even outright damage the  parties of left and right, of Murphy and Yuan, risk causing people. I say that even while I can agree with at any rate Yuan on two simple points. First that the LGBT mantra “love is love” is too simplistic. Love can fail, be misdirected and just be plain wrong for gays as for anyone. Second, we should resist the queer, PC style pressure which maintains that any minority should enjoy privileged hearing  and is even more right than the rest simply because it is a minority. This doesn’t always and automatically follow.

Having said that, I revert to my criticism of Yuan. I don’t like to be intrusive and consider living people’s backgrounds too closely, but Yuan’s troubled life story has not been hidden and he does belong with a certain  profile I mention in Part One of Beyond Marriage Equality, Queer Fantasy and Christian Disinformation on this site. People strongly inclined to drug addiction are prone to be without, or to lose, normal “boundaries”. Accordingly their understanding of sex and any gay identity inclines to notions it’s all something almost bisexual, addictively polyamorous or orgiastic. They will scarcely understand the distinct meaning of gay (by far the largest single constituency of sexual difference) and hence assume whatever it is can be renounced, like drugs and orgiastic behaviour, given enough faith and/or willpower. (1)

AN IGNORED IDENTITY AND SUPPOSED “CURE” CATALYSTS

Over the years I have noticed that the occasional highly publicized alleged gay cure stories tend to derive from persons of considerably abused or addicted or prostituted lifestyles, when it’s not a case of women (and women are more sexually flexible than men) who had reasons, some quasi-political, to be lesbian). It is noticeable by contrast, that many who insist they were born gay derive like Matthew Vines or Justin Lee from backgrounds they would consider perfectly normal, caring and that they would not fault.

Yuan was highly motivated to convert away from all he had become as addict and promiscuous individual because, first, his non Christian parents rejected him for being generally difficult and gay, then later his mother converted to Christianity and wanted her son to convert. To judge from Christian Post’s title of their interview with Yuan as being  a “same sex attracted pastor”, it sounds as though the cure was, as is commonly the case, far from successful. So poor, mixed up Yuan is probably gay, though he thinks his feelings in that direction are nothing but sin; but at least this outlook lets him feel happy with his family and with God as he believes in him and the bible teacher in him now has something to teach.

I realize that by any standards America is rather sex-ridden and sex experimental in a way that doesn’t help people to settle down, keep healthy, marry and raise kids successfully, hence anything which promotes some standards (and concentrated spiritual life in a materialistic world) may seem welcome. It can even seem like pure revelation and a voice from heaven. But I remain troubled that the message comes at the expense of real truth. And truth includes that we all have a degree of eros and that eros, which exists on a continuum, is the source of human creativity as well as love. Our very perception of life and a great amount of culture is dependent upon gay eros. (The point is well illustrated by Camille Paglia’s Sexual Personae).

Homosexuality mustn’t be seen as just the enemy of God and “God’s image” but as something intended and purposive to be expressed in the best possible ways. It is the variation upon the main theme (endlessly cited as being Adam and Eve without any Steve), because themes do have and even need variations. Music itself would be unthinkable without variation upon main themes. (Personally I don’t terribly like  insistent talk, especially political, of gay “equality” because it gets in the way of recognizing and managing precisely difference which is where the gift and the meaning lie).

Before Christians rush to congratulate Yuan for “witnessing” to the LGBT community, let’s remember the terrible misery and cultural oppression across  the centuries caused by selfish Chinese parents’ determination to have grandchildren at all costs and now the current atheistic, not Christian, Chinese government is forcing homosexuals into brutal conversion therapies. I doubt The Christian Post will be highlighting or protesting that situation and as to Yuan…..

Note 1.  Almost certainly it is the prostituted, abused life experience that accounts for the statement, often noted by cure advocate conservatives of 1 Cor 6:11 “and so were some of you” which falls in a passage believed to include reference to homosexuals in its vice list  – the NRSV translates “sodomites and male prostitutes. The fact is that in the Roman empire, many slaves and orphans were raised for a life of sexual service causing inevitable resentment and confusion. It is dangerous and controversial to apply the statement to those claiming an orientation from birth.