Pope Francis on Blessing Gay Couples

Pope Francis approved a document in 2023 that allows for “the possibility of blessings for couples in irregular situations and for couples of the same sex”[1] The inclusion of the word, possibility, is important because it gives priests (and their bishops) whose stances on morality are socially conservative an out. That irregular situations are included in the statement—although admittedly they are distinct from “couples of the same sex”—is a hint that the statement would likely be controversial and taken at least by some clergy negatively. So that the document gives the clergy discretion is no small matter. It also matters because of the emotional vulnerability that is entailed in requesting a blessing. At the time, the Church was still being impacted by having been recognized, and thus stigmatized, as the cause of the emotional damage that had been inflicted on children by pedophile clergy over decades. In fact, the resulting declining church attendance may have gone into the motivation for the statement. The document's overarching pastoral purpose in blessing gay couples over conducting a moral critique of homosexuality shows not only how much Pope Francis differed as of 2023 from his predecessor, but also how very much the atrocities against children had changed the orientation of the Vatican. To the extent that a significant number of the pedophile priests and bishops had molested (and were still molesting) boys, any moral critiques getting in the way of blessing loving gay relationships would suffer from a lack of credibility in the face of dripping irony and sordid hypocrisy. Even so, the document can be criticized for failing to distinguish moral from theological critiques of male homosexuality—an oversight mitigated by that fact that the pastoral purpose of the letter subordinates even a theological assessment, for, as Paul wrote, faith without love, especially love whose object is not convenient, is for naught.

It should be stated at the outset that no cleric should be forced, even by the Pope, to give a blessing against the dictates of  conscience, for surely intention matters both in the giving and the receiving of a blessing. Mitigating the likelihood of being forced, conservative clergy may actually not find the document, and thus giving such blessings, to be as objectionable as might be presumed from the immediate sensationalistic journalistic reports. For one thing, the blessings “must be non-liturgical in nature and should not be conferred at the same time as a civil union.”[2] Church was still maintaining that marriage is a sacrament between a man and a woman. Furthermore, homosexual conduct was still considered to be a sin.

The document is thus not revolutionary even within the Roman Catholic Church. The underlying motive is pastoral, based in the magisterium (teachings) of the Church, rather than doctrinal from scripture. In other words, the blessings on same-sex couples can be approached as a means of ministering to human beings in their hurt and yearning for God’s presence, rather than as giving religious legitimacy to homosexual conduct. A request for a blessing can be viewed as a response to the human condition that seeks to transcend itself, including all the concrete situations that we face. Sexual conduct is such a situation, and so it too can be transcended, including when requesting a blessing. Even the love that two people have for each other is deeper than the sexual relations, and yearning for God’s presence—God’s love—relativizes even interpersonal love.  

Nevertheless, a priest (or bishop) may view the document as giving permission to bless a sin. The document attempts to deal with this objection by stressing that no ideology should be an obstacle in the way of a person wanting to feel a connection with God via a blessing by a priest. That is to say, a priest’s ideology should not be an obstacle to a same-sex couple requesting blessing. There are, however, some problems.

Firstly, the document itself contains a contradiction that could give a moral critique from an ideological standpoint some legs. On the one hand, the document recognizes a role for “the prudent and fatherly discernment of ordained ministers.”[3] However, the document also states that “requests for such blessings for same-sex couples should not be denied.”[4] In the daylight between this language, same-sex couples requesting a blessing could be confronted with ideological prejudice. Priestly discernment, being expressly granted, can find an indirect way to justify denying a blessing. For example, a social-conservative priest could simply discern that a couple has not prayed enough to be ready to receive a blessing, even though prayer is not a precondition (but most lay Catholics wouldn’t know that).

Secondly, although the document does warn clergy against denials based on technicalities, including those based on ethical analysis, a theological, non-moral rationale exists that conservative clergy could use. “When people ask for a blessing, an exhaustive moral analysis should not be placed as a precondition for conferring it.”[5] The pastoral intent behind the document relativizes the moral dimension, but what about the theological dimension itself?

Religion, and thus theology, do not reduce to morality, though in Christianity (and Judaism) the relationship is complex. Divine decrees are not subject to moral constraints; otherwise, as Kierkegaard points out in Fear and Trembling, Abraham would be guilty of attempted murder in raising the knife above Isaac. So divine decrees trump countervailing ethical principles. Theology transcends morality because the anchor being sought transcends the limits of human cognition, perception, and sentiments.[6] Where divine decrees are consistent with, and indeed even have moral content, however, such as five do in the Ten Commandments, morality is given theological legitimacy rather than relegated as subordinate. None of ten commandments, and neither of the two given by Jesus in the Gospels, are on homosexual relations. In fact, Jesus doesn’t discuss homosexuality.

We have to go back to Deuteronomy to find a divine prohibition on male homosexuality, but even there, the point is theological rather than moral. Although this supports the document’s prohibition of moral critique, the document does not confront the theological point being made in Deuteronomy. Looking over the list that is given in that book of things that God dislikes (i.e., abominations), we find items that do not have moral (or immoral) content. Eating shell fish, for example, is included on the list as an abomination. Contrary to the popular view, an abomination is not necessary something that is very, very immoral. Rather, an abomination is simply something that God dislikes. That renders the list theological in nature. Male sodomy (but not lesbianism) is included on the list. On this basis, clergy have a theological rather than a moral basis to use their discretion to refuse to provide a blessing.

To be sure, a biblical hermeneutic (i.e., method for interpreting biblical passages) could be used to get behind the scripture. A cleric could conclude that male homosexuality was deemed culturally immoral when Deuteronomy was written, and that the social ethic was simply given divine credibility. Similarly, the military attack on Jerico could have been legitimated by writing that Yahweh ordered that even the women and children be killed. Without going “behind” scripture to speculate, a priest would be justified in concluding that a theological rather than an ethical reason exists for not blessing same-sex male couples. The document does not take on this point, but an effort is made to transcend it by emphasizing a pastoral goal in dealing with sinners.

The document emphasizes the fact that sinners generally have need of God. In the Gospels, Jesus says he came for the sinners. In fact, he puts them ahead of the self-righteous in getting into the Kingdom of God. Accordingly, the document states: “The grace of God works in the lives of those who do not claim to be righteous but who acknowledge themselves humbly as sinners, like everyone else.”[7] Were active sin a block to blessings, then nobody would be able to receive blessings. Clerical picking and choosing among sins, isolating abortion and homosexuality for special treatment, suggests the presence of human ideology. Ideological discernment is a very different thing than theological discernment. All too often, the two are conflated by clerics who would perhaps fit better running for a political office than saying Mass. God’s grace works even in sinners, regardless of the particular sin being committed. Doing something that God does not like does not cut oneself off from God’s grace. By analogy, friendships are not typically ended just because one person does something that the other person doesn’t like. Put another way, love is stronger than likes (and dislikes).

Similar to how love is not inconsistent with dislikes, wanting to be blessed, even if in a particular situation on the surface of life, is essentially a yearning to transcend. According to the document, “Ultimately, a blessing offers people a means to increase their trust in God. . . . The request for a blessing, thus, expresses and nurtures openness to the transcendence mercy, and closeness to God in a thousand concrete circumstances of life.”[8] Concrete circumstances are superficial relative to the yearning for experiential grounding to something that is solid rather than conditional. Such yearning is the seed of the Holy Spirit, which, according to the document, “must be nurtured, not hindered.”[9] Moral critique hinders. Ideology hinders. Even dislikes hinder. The Church’s clergy should themselves be oriented to transcendence where the reference point (i.e., God) lies beyond the limits of human cognition, perception, and emotions.

It is therefore not by accident that the document states that the Church must castigate rather than perpetuate its own “doctrinal or disciplinary schemes, especially when they lead to a narcissistic and authoritarian elitism whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying.”[10] With energies dissipated thusly, nothing is left with which to love the sinner. To be sure, sin snuffs out God, but sin does not fit so conveniently into a particular social ethic—as if humans were divine law-givers. Even amid sin, a person can be redeemed from its grasp. Even while within it, even “when a person’s relationship with God is clouded by sin, he can always ask for a blessing, stretching out his hand to God,” the document states.[11] In providing a blessing, a priest is merely pointing hands in a transcendental direction. This is hardly to sanction conduct on the surface.

Therefore, sin does not reduce to immorality as defined by any particular ideology. Even if conduct taken to be immoral is further taken as indicative of sin, as something that is disliked by God, the sinner can ask God for help. To stand in the way of such a request, in which a creature renders itself vulnerable in a fundamental, existential sense, is itself blameworthy both ethically (because harm is being caused) and as a sin because blocking someone’s yearning for God is ironically to push oneself away from God. Surely God dislikes that, but even such a priest is not cut off from God’s grace. In the end, we are all struggling creatures falling short and yet we all have the amazing ability to yearn for existential transcendence.

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1. Christopher Lamb, “Pope Francis Authorizes Blessings for Same-Sex Couples,” CNN.com, December 18, 2023.
2. Nicole Winfield and David Crary, “Pope Approves Blessings for Same-Sex Couples If the Rituals Don’t Resemble Marriage,” The Huffington Post, December 18, 2023.
3. Christopher Lamb, “Pope Francis Authorizes Blessings for Same-Sex Couples,” CNN.com, December 18, 2023.
4. Nicole Winfield and David Crary, “Pope Approves Blessings for Same-Sex Couples If the Rituals Don’t Resemble Marriage,” The Huffington Post, December 18, 2023.
5. Christopher Lamb, “Pope Francis Authorizes Blessings for Same-Sex Couples,” CNN.com, December 18, 2023.
6. Here I am borrowing from Pseudo-Dionysius on the transcendence of God.
7. Christopher Lamb, “Pope Francis Authorizes Blessings for Same-Sex Couples,” CNN.com, December 18, 2023.
8. Nicole Winfield and David Crary, “Pope Approves Blessings for Same-Sex Couples If the Rituals Don’t Resemble Marriage,” The Huffington Post, December 18, 2023.
9. Ibid.

10. Ibid.

11. Ibid.

Pope Francis and the Traditionalist Opposition: Transcending Ideological Sides

Certainly by the close of 2023, a group of American Roman Catholic clerics, informally headed by Cardinal Raymond Burke (a traditionalist and legalist), were actively opposing Pope Francis. The problem for the members of the opposition faction was that, as traditionalists, they would take seriously the specific oath of obedience they had made to the pope and his successors. Lest such oaths be construed as only binding when they are convenient, which would effectively dissolve any binding, the traditionalist were at risk of being caught by their own hypocrisy. How to deal with such people? The pope had doubtless asked himself this very question on multiple occasions. How does enforcing the oath square with loving one’s detractors, even enemies? The American president Abraham Lincoln put his political rivals on his cabinet; should Pope Francis follow suit, or should he expunge his disloyal opposition and risk Burke’s charge of dictatorship? Does such a charge even make sense, however, given the oath of obedience? I submit that a Christian organization—any Christian organization—ought to be run not by the world’s methods, but according to a radically different kingdom, possible here and now, in the transformation of one’s own heart by serving, and even caring for, one’s detractors. Otherwise, a Christian organization is so in name only, and thus inherently hypocritical.

On November 11, 2023, Pope Francis removed Bishop Strickland from the office of Bishop of Tyler, Texas. The bishop had “been an outspoken critic of Pope Francis, challenging his leadership over social media and even daring Francis to fire him during an interview in 2020.”[1] To challenge the legitimacy of Pope Francis as head of the Roman Catholic Church is in direct conflict with the oath of obedience to whomever is the Vicar of Christ (i.e., the pope). Clearly, having “accused Francis of undermining the central teachings of the church, including on politically charged issues like abortion and same sex marriage,”[2] Strickland didn’t believe that the pope, or at least Pope Francis, stands as the Vicar of Christ to the Church. The bishop’s hypocrisy doesn’t end there. Along with the other American traditionalists, Strickland didn’t like Francis’ “focus on migrants and the climate crisis.”[3] Yet Strickland himself had been very ideological in posting anti-vaccine messages during the Covid pandemic and calling President Joe Biden an “evil president” over his support of abortion rights.”[4] To be sure, Francis’ choice of issues, including economic inequality and the environment, reflect a certain ideology, but the pope war right in his criticism of the American traditionalist clerics as too preoccupied with (human) ideology.

Both sides, and indeed even there being sides in this fight, could transcend ideology itself by letting go of all of the political issues and instead focusing on putting into practice what Jesus says and demonstrates in the Gospel narratives about how people should treat each other. Beyond neighbor love, and much more difficult, caring for opponents is how the Kingdom of God grows within and thus in the world, changing it fundamentally in the process, for faith without love is for naught, Paul wrote.

Although Pope Francis had “frequently turned the other cheek, going so far as to say he does not seek to crack down on opponents,” even appointing “to Vatican departments” people “who held different views than his own,” he decided that Cardinal Burke would “lose some of his privileges, reportedly including a subsidy for his 4,488-square-foot apartment and monthly stipend.”[5] Austen Ivereigh, a papal biographer, told CNN that while meeting the pope on November 27, 2023, “Francis told me he was taking away the apartment and salary of Cardinal Burke because he was using these privileges ‘against the church.’”[6] In what sense? “For so long, Cardinal Burke had been calling into question Francis’ authority and his teaching. This would be shocking in any organization, but particularly shocking in the Catholic Church, given the special role the papacy has in upholding unity,” Ivereigh said.[7]

I contend, however, that the pope should not only have resisted the temptation to take away his detractor’s privileges, but also could have been personally serving and caring for Burke on both a personal and a professional level. This does not mean agreeing with the Cardinal, or even promoting him to a cushy Vatican office; rather, it means going beyond the natural tendency to retaliate, and even less convenient route of turning the other cheek to actively love the Cardinal by caring for him as a human being, and in that way being a servant leader as Jesus is in the Gospel narratives. Doing nice things on a human level, such as volunteering to do some of his errands, like picking up dry cleaning for the Cardinal when he is busy, does not signal ideological agreement or capitulation. Rather, strength of the sort that Jesus evinces in the Gospels is shown. Not that there would be any publicity; the caring must be selfless. To be sure, this may be difficult, as we’re talking about a pope here, but perhaps he could have less visible people care for the Cardinal to make his life easier. In theological jargon, going beyond turning the other cheek to reach out to detractors and even enemies enables us to go beyond Augustine’s notion of caritas to the relatively selfless notion of agape.

Cardinal Burke also could have been acting in compassion for his ideological opponent. That the Cardinal too was a leader in the Church means that his efforts to help the pope personally would count as servant leadership. The matter of the oath of obedience would be transcended by selfless love operationalized as helping the older man with life’s challenges. What use is jousting over which ideological issues get the microphone of the Church if its very leaders are resentful and angry at each other and thus evince not Jesus’ way but that of the Romans and the Sanhedrin? If an organization can be characterized as being hypocritical, then what’s the point? Hasn’t the institution already lost? 

Lest it be concluded that such a response would only encourage more dissent, it might, but the things being fought over would be relativized—transcended as the Church goes from ideological agendas to focus on something deeper: ultimately, the spiritual feeling that God is present in a very curious way in interpersonal relations run contrary to egos. Hopefully, eventually such love that is not at all convenient, if earnest and sincere, would seep into the fabric of the institution and transform it into something that Jesus would recognize. Gradually, the focus would shift from political ideological agendas on both sides to behaving as Jesus advocates in the Gospel. This would be the focus. A spiritual experience in interpersonal relations would be increasingly felt and even valued and thus the movement would gain traction. The Kingdom of God would be growing as if from a mustard seed. Although hopefully not motivated to serve as a model, the pope’s change of course could rub off on local bishops and parish priests around the globe, as they start to help out those parishioners and employees who have been “pains in the ass.” It is easy to care for, and in this sense serve, friends; it is not easy to enter the Kingdom of God, as it is antithetical to the ways of the world. People who would view Francis as strong for caring for Burke are the authentic Christians, whereas even believers in Jesus who infer weakness and even capitulation on Francis’ part are not Christian. This is admittedly a different litmus test than the one that has enjoyed hegemony throughout the history of Christianity, and the two can lead to different verdicts concerning the same person.

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1, Raja Razek, “Pope Removes Outspoken Conservative Texas Bishop after Investigation,” CNN.com, November 11, 2023.
2, Christopher Lamb, “Pope Francis Takes on Unprecedented Attacks from American Opponents,” CNN.com, December 13, 2023.
3. Ibid.
4. Ibid.
5. Ibid.
6. Ibid.
7. Ibid.

Mary Magdalene: On the Kingdom of God

In the film, Mary Magdalene (2018), Mary Magdalene and the other disciples have two different interpretations of the Kingdom of God; these may be called the interior and the eschatological, respectively. The Kingdom of God is within, already and not yet fully realized, or not yet at all, as it will be ushered in by Christ in the Second Coming, which is yet to come. The film’s point of view is decidedly with Mary’s interior interpretation and against Peter’s revolutionary (i.e., against Roman oppression) eschatological take. After both sides fail to convince the other, Peter sidelines Mary in part also because of her gender, so she decides to preach and help people on her own. That the film does not portray Jesus and Mary as romantically involved is a smart move, for it sidelines a controversy that would otherwise distract the viewers from focusing on the question of the nature of the Kingdom of God. This focus is long overdue in Christianity, and is important because only one of the two interpretations—the eschatological—has dominated historically. The film is valuable theologically in that it gives the minority position—Mary’s interior interpretation—a voice. To be sure, Mary Magdalene is a controversial figure, so the choice of that character as a mouthpiece in the film for the minority theological position on the Kingdom is daring and not without its drawbacks. For one thing, she is a woman in a man’s world in the film. Outside of the film, in real life, a medieval pope denigrated her by erroneously identifying her as the prostitute in the Bible, and her reputation had to wait until the twentieth century for the Vatican to correct the error and label her as the Apostle to the Apostles. Finally, there is the Gnostic gospel, The Gospel of Philip, in which Jesus kisses her and the male disciples ask, “Why do you love her more than us?” That jealousy is present in the film, and plays a role in the dispute between Mary and Peter on the nature of the Kingdom. So, returning to the film, having her as the mouthpiece for a minority position that has not seen much light of day historically in Christianity puts the credibility of the interpretation at risk. Accordingly, it may not have much impact in shifting the emphasis away from the eschatological Kingdom in the religion, given the tremendous gravitas that any historical default enjoys.

The full essay is at "Mary Magdalene."

The Exorcist Extrapolated: Ministering to the Devil as "Love Thy Enemies."

One of the most iconic films of the horror-film genre, The Exorcist (1973) focuses on the duality of good and evil that the film’s director, William Friedkin, maintained is in a constant struggle in all of us. The dialogue between the two priests performing the exorcism on the one side and the Devil possessing Regan on the other not only reveal the duality, but also the essence of evil itself. Once this essence is grasped, interesting questions can be asked that are distinctly theological, as distinct from modernity’s trope of evil portrayed in terms of, and even reduced to, supernatural movements of physical objects. The decadent materialist version of the theological domain stems from modernity’s bias in favor of materialism and empiricism. In other words, highlighting supernatural physics as being foremost in representing the religious realm is how secularity sidelines religion, rather than how religion itself is. The bias of modern society is very clear in the film as the “professionals” go through alternative explanations first from the field of medicine, privileging the somatic (physical) and then the psychological domains of medicine. In other words, the narrative establishes (or reflects) a hierarchy of three qualitatively different levels of descending validity: the somatic is primary, and only then the psychological, and, if the first two do not furnish an explanation, then, and only then, are we to turn to the theological as metaphysically (i.e., supernaturally) real primarily shown by physical objects defying the laws of physics. Science, rather than religion, is thus still in the driver’s seat. The bias in favor of materialism is in the assumption that only after feasible hypotheses from modern medicine are nullified can theological explanations be considered (as credible). In this way, the film reflects the hegemony of materialism that has taken hold since the Enlightenment, and the relegation of the theological as “magical” supernaturalism, as in a bed levitating of objects flying around Regan’s bedroom. The essence of evil is instead interior. If religion is a matter of the heart, then how could evil be otherwise?

The full essay is at "The Exorcist."

Exposing Yale’s Sordid Side: “The Inner Ring” by C. S. Lewis

C. S. Lewis aptly describes in one published lecture the nature of a very human game, which is really about how soft power, which is often buttressed by institutional position, works in any human organization. To use Nietzsche’s expression (which Lewis would have hardly appreciated), the dynamics of an inner ring is human, all too human, and thus hardly an extractible part of the human condition. Yet it is much more salient, and arguably even dysfunctional, in just some organizations, especially those that have an elite reputation such as Yale, whose essence, we shall investigate here, might be exclusion even within the university community, such that some vulnerable members are told they are not really members (but that their donations are welcome).

The full essay is at "Exposing Yales Sordid Side."

Contending Christianities

The films Agora (2009) and Fatima (2020) contain very different depictions of Christianity. By depictions, I mean ways in which Christianity can be interpreted and lived. This is not to say that all of the interpretations are equally valid, for only those that contain internal contradictions evince hypocrisy. The sheer extent of the distance between the depictions shown in the two films demonstrates not only the huge extent of latitude that religious interpretation can have, but also just how easy it is even for self-identifying Christians, whether of the clergy or the laity, not only to fail to grasp Jesus’ teachings in the Gospels, but also to violate the two commandments even while believing that Jesus Christ is divine (i.e., the Son of God). The human mind, or brain, can have such stunning blind spots (or cognitive dissidence) when it comes to religion that even awareness of this systemic vulnerability and efforts to counter it are typically conveniently ignored or dismissed outright. This is nearly universal, in spite of claims of humility and fallibility more generally, so I contend that the human mind is blind to its own weakness or vulnerability in the religious sphere of thought, sentiment, and action. Augustine’s contention that revelation must pass through a smoky stained window before reaching us is lost on the religious among us who insist that their religious beliefs constitute knowledge. I contend that this fallacy as well as the larger vulnerability to hypocrisy should be a salient part both of Sunday School and adult religious education. For the vulnerability is correctable, but this probably requires ongoing vigilance. That is, the problem is not that the divine goes beyond the limits of human cognition (as well as perception and emotion) as Pseudodionysus pointed out to deaf ears in the 6^th century; the human brain is fully capable of spotting and countering its own lapses in the religious domain. In other words, the problem here is not that of the human mind being able to understand the contents of revelation because must travel through a darkened window before reaching us; rather, the problem lies in grasping what Jesus preaches in the Gospels and putting the spiritual principles into practice, rather than doing the opposite and being completely oblivious to the contradiction, which is otherwise known as cognitive dissidence. The two films provide us with the means both to grasp this problem and realize how much it differs from a healthy faith that has the innocence of a child’s wonder.

The full essay is at "Agora vs. Fatima."

Fatima: The Miracle of the Sun

The film, Fatima (2020), tells the story of the three Roman Catholic children in Fatima, Portugal, who in 2017 claimed to see and hear the Virgin Mary periodically over a period of 6 months. The film centers around Lucia, the oldest of the three children, and, moreover, the question of whether the children really encounter the Virgin, or are lying, hypnotic, or even psychotic. In the film, as well as in “real life,” a miracle is associated with the last visitation. In the story world of the film, the visitation really happens, and the multitudes watching the children come to believe this when the Virgin delivers on a miracle as promised. Historically, believers as well as nonbelievers who were present at the event have testified that the Sun moved around in the sky and even came closer. If this really happened as witnesses have described, then the empirical “proof” in the story world of the film is not the whole story, and the religious truth therein is not limited to the faith narrative, but holds in an empirical, supernatural sense. An implication is that Jesus not only resurrects in the Gospel stories, but also as an empirical event in history. But, then, why have such supernatural events been so rare since the “time” of Jesus?  And, yet, witnesses as far as 40 km away from the visitation of the Virgin reported seeing the miracle of the Sun.

The full essay is at: "Fatima"

On the Infallibility of the Pope: The Assumption of Mary

What does it mean for a human being to be vested with infallibility in a religious organization even though like all humans, that one is a finite being? Ironically, it is often the ignorant who presume that they cannot be wrong (i.e., that they are infallible). That is something else entirely. The sort of infallibility granted by the Roman Catholic Church on its pope does not mean that he knows everything or can’t be wrong about anything. The infallibility is circumscribed to cover only religious doctrine. In short, Roman Catholicism gives the Pope the authority to promulgate theological truths that go beyond, yet are consistent with, the Bible. A pope cannot say that Jesus is no longer to be regarded as the Son of God, for such a claim obviously contradicts the canonical gospels. Yet more could be said that is consistent with Jesus’ divinity, and even about Mary, whose womb is regarded as blessed. The “Mother of God” is itself a title that practically invites further theological elaboration beyond the material on her that is in the Gospels. I have in mind here the Assumption of the Virgin Mary, which is celebrated by the Roman Catholic Church on August 15 annually. The feast-day is not a minor holy day for Catholics, for they are obligated to attend Mass. Indeed, a human body being admitted into a spiritual state is no small matter theologically. 

Aad de Lange, the chief financial officer of the archdiocese of Galveston-Houston in Texas, took to social media on the day in 2023 to give a synopsis of how the holy day came to be. “On November 1, 1950, Pius XII defined the dogma of the Assumption. Thus he solemnly proclaimed that the belief whereby the Blessed Virgin Mary, at the close of her earthly life, was taken up, body and soul, into the glory of heaven, definitively forms part of the deposit of faith, received from the Apostles. To avoid all that is uncertain the Pope did not state either the manner or the circumstances of time and place in which the Assumption took place--only the fact of the Assumption of Mary, body and soul, into the glory of heaven, is the matter of definition." Having degrees both in business and theology, I’m glad to see a CFO being so well-versed in theological-speak. Indeed, his paragraph is dense, so I shall endeavor to unpack it by putting the theological verbiage in contemporary terms.

In particular, I have in mind the telling of a story. I used to tell kids stories when I worked at two summer camps. As the storyteller, I could invent new characters and elaborate on existing characters as long as I did not contradict the story so far. For example, I could say that a group of kids alone in the woods came upon a bear; bears are consistent with forests. I could not then refer to the bear as a wolf unless I obviate the contradiction by saying that a witch changed the bear into a wolf. Furthermore, I could not start referring to the kids as adults without a magical explanation.

As a student at Yale, I took a course called storytelling that was taught at the divinity school. At the time, I just assumed that the course was for preaching, for who doesn’t enjoy a good story, even in church. But then I read Hans Frei’s book, Eclipse of the Biblical Narrative. Frei had been on Yale’s faculty, but unfortunately that was before I matriculated. In his book, he urges readers not to get in the way of the story in the Gospels. Take the story in without thinking about whether the characters existed historically or whether a miracle was an empirical event. Religious truth is distinct from historical facts; faith narratives and historical accounts are distinct literary genres. The writers of the Gospels would have known that they were writing faith narratives, so historical events could legitimately be appropriated or even invented to make theological points. For example, that gospels differ on when the Last Supper takes place—notice I’m not using the past tense!—relative to Passover to make different theological points. In Matthew, which was likely oriented to the Jews, it is no accident that the Last Supper takes place on the night that commemorates the sacrifice of lambs in Egypt so the death would pass over the Hebrew houses. Jesus is to be viewed as the sacrificial lamb who takes away the sins of the world by his willing sacrifice. This is the point, and interrupting the story to ask whether the Last Supper “really” happened is a diversion. Being eternal, religious truth is not affected by time, and is in this sense outside of history. Conflating the object of a faith narrative (i.e., getting at or uncovering religious truth) with that of a historical account (i.e., getting at the who, what, and where in history) not only evinces a category mistake, but also, especially since the Enlightenment, risks the subordination of religious truth to historical fact.

In his paragraph, Aad de Lange obfuscates the two genres. After pointing out that the dogma of the Assumption was added by Pope Pius to the then-extant deposit of faith, de Lange treats the new doctrine in terms of a historical event: “the Blessed Virgin Mary, at the close of her earthly life, was taken up.” It is as if being a historical event is needed to legitimate or justify the religious truth being promulgated. This “need” is merely a symptom of our age in which scientific fact dominates and is the default for certainty. To eclipse even the extended faith narrative, which has Mary go to heaven in body as well as soul, by asking whether or not it was an event that happened historically is to tacitly treat the story-telling as somehow insufficient or subordinate in its own genre. The dynamic, or narrative “arc,” in the Gospels being interrupted by interlarding exogenous questions, the reader (or ancient hearer) undoubtedly has trouble zeroing in on the unique sort of validity that religious truth enjoys. Such truth itself is best grasped from a story if it is not interrupted with distractions.

De Lange unwittingly provides us with a useful way to understand the distinction between historical events and religious truth: “the Pope did not state either the manner or the circumstances of time and place in which the Assumption took place—only the fact of the Assumption of Mary, body and soul, into the glory of heaven, is the matter of definition.” Although de Lange clearly views the Assumption as having occurred empirically (i.e., historically), he does depict religious truth in its own terms—that of definition. A historian would not find the language, “the matter of definition,” to be that which historians use, for they are interested in “the manner or the circumstances of time and place” rather than definitions of truth.

The Pope can be regarded as the chief story-teller as regards religious truth in the Roman Catholic Church. As long as he does not contradict the story so far, he is free to go on telling the story as the spirit and his mind moves him. As long as the dictates of logic (e.g., non-contradiction) are maintained, any storyteller cannot be wrong as one develops a story in progress. In the story of the kids in the woods, I am adding that a helicopter flew in at the last minute and rescued the kids. Once I add this elaboration, someone listening can’t very well say, “No! That doesn’t happen. The kids get eaten.” Notice that I use the present tense—doesn’t—because I am referring to what goes on in a story, rather than to an historical account. Were the listener to say, “No! That didn’t happen,” I would reply, “Of course it didn’t; it’s a story. Now, what does it mean?” Similarly, detecting the leitmotif of a faith narrative distinct from trying to ascertain whether a certain event (or character) existed in history.

To be sure, were the Crucifixion only in the story rather than also a historical event, then it could not be said that a sacrifice happened that restored humanity to God’s graces. Jesus actually suffering is necessary to “pay the price” that no one else would pay. If the only suffering is in the Passion Story in the Gospels, then the reconciliation of humanity with God is also only part of a story. Furthermore, the Incarnation is depicted as God piercing or entering human history—God made flesh. Indeed, the Immaculate Conception of Mary (i.e., she is conceived so as to be without sin) can also be regarded thusly.

Christians are in the unenviable position of believing in religious truth that hinges on historical persons events that historians have so far not been able to determine to have lived and occurred. Faith narratives do not count as historical sources because the writers of such stories can legitimately use, modify, and even invent historical figures and events in the service of making theological points. The risk involved in believing that the Word became flesh as a person who lived historically/empirically is that religious truth comes to depend on history even though truth itself is eternal and thus does not depend on time.[1] In other words, such faith can be in historical fact, which is an oxymoron as facts are known rather than believed and thus of religious belief. In contemporary parlance, it is said that a person is entitled to one’s own opinion but not to one’s own facts. Facts are solid, and thus deemed superior to mere subjective opinions. The danger in subordinating religious truth to historical facts is that truth is relegated as mere opinion.

Just as thinking during a movie in a theater about what to cook later breaks off, or eclipses, the suspension of disbelief that allows a person to “enter” a movie’s story-world, so too does thinking about matters outside of a faith narrative as it is being read. Let the story speak to you so you might grasp the religious truth from the continuity or flow of the narrative. Let history take care of itself. This is not to commit to any answer concerning whether someone existed or something actually happened. Even using words like really and actually for historical claims implicitly subordinates religious truth. Transcending temporal things, truth is really and actually existent. In an age in which some people insist on imposing their ideological opinions as if facts of reason, such presumptuousness shows up much better relative to a discernment of religious truth from a faith narrative.

The infallibility of a storyteller in the telling of a story is much different than the arrogance on ideological stilts that indicates self-idolatry. To be sure, such idolatry can be used to impose even religious truth. At a Roman Catholic church in my hometown, the pastor said in his homily, “Don’t worry if you don’t understand the Marian mysteries; just obey.” That is to say, just obey the pastor. Pope Benedict promoted the pastor to bishop.  Such a decision falls outside of a pope’s story-telling infallibility (as does that Pope’s decision when he was an archbishop to transfer rather than defrock a sexually-molesting priest), and perhaps even outside the purview of the Holy Spirit.  

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1. I deliberately use the word, “Word,” as the second person/manifestation of the Trinity (i.e., the Father, Son, and Holy Spirit) to de-anthropomorphize God. To anthropomorphize something is to ascribe human qualities or attributes to it. Doing so in the case of the second person of the trinity risks understating the qualitative difference (i.e., difference in kind rather than degree) that exists between the Creator and creation, and thus the eternal God and temporal history. In my book, God’s Gold, is suggest that viewing God in terms too similar to us (i.e., anthropomorphizing the transcendent) may be one reason why the assumptions of theologians on wealth and profit-seeking in relation to greed have shifted from anti- to pro-wealth through the centuries. If the second person of the Trinity is viewed too much like the flesh in the Incarnation, then it’s easier to overstate the theological significance of the stuff of Earth more generally, including wealth. From such an overstatement, it was written in the Italian Renaissance that a person must be rich to exercise the Christian virtue of munificence (rather than merely liberality). Cosimo de Medici, who made his fortune from usury, a mortal sin, was absolved by Pope Eugene IV by making a large gift to the Church. Had de Medici not been rich, he could not have afforded to pay for the renovation of a monastery. So it turns out that a rich man can get through the eye of a needle, and that money helps.

Turning a Church into an Ideological Billboard

By lapsing headlong into partisan politics, especially on controversial matters such as “social issues,” otherwise known as “culture wars,” a congregation unwittingly, and, from a religious standpoint, arbitrarily (i.e., dogmatically) constrains (i.e., limits) its potential membership unnecessarily because people who would be open to and even relish the religious dimension but are opposed ideologically to the partisan stance on a political, or social, issue would not be likely to attend the ostensibly religious services. No one likes to feel ideologically uncomfortable or, even worse, despised. This is particularly likely when a congregation turns its building into an ideological billboard. I suspect that this is a distinctly American phenomenon (i.e., taking things too far). Behind the extravagance lies the sin of pride, wherein a person erroneously believes that he or she cannot be wrong ideologically. This presumption of ideological (or political) infallibility carries with it the erroneous perspective of one’s partisan stance representing a whole (i.e., truth) rather than being partial, as with respect certain values being privileged above others.

A Unitarian-Universalist "Church" wherein a few causes of political activism take pride of place, replacing religious faith and choking off tolerance. 

Perhaps it is only natural to prefer that other people line up with one’s own beliefs, whether religious or political/ideological. The presumptions of inerrancy and completeness, or truth, typically undergird this self-centered perspective. It is easy to conflate one’s own ideological stance on partisan “social issues,” such as abortion, gay marriage, and even stem-cell research, with religious truth even though the latter transcends human ideology. In other words, whereas truth has the property of wholeness, ideological positions are partial, hence partisan politically. Conflating the two, a congregation can even usurp its distinctly religious message by focusing on political issues of the so-called American “culture wars.” Beyond taking up space in sermons, ideological positions can become totalitarian, even in turning a church building into a billboard advertising the partisan stance on a privileged social issue.

A Methodist church smothered in ideological political causes that punctuate even the liturgy and constrain church membership. The photos below are of the same church.

In Christian churches, the emphasis on partisan stances can bring with it a certain intolerance, and even hostility if resentment of an opposing partisan position is fueling the importance being placed on the favored stance. Sometimes the hostility can be quite simple, as the partisans often are so fine-tuned to picking up on subtle cues on whether another person is in the same ideological camp. Even the words a person uses can be picked up by others who are bent on judging for themselves. By 2023, the politically-correct camp had been dubbed “woke,” and an “anti-woke” opposition had become more vocal in some American cultures. This in turn may have intensified efforts by “woke” congregations to go so far as to turn their church buildings into billboards.

In visiting one church, of the Methodist sect (or denomination) of Christianity, that had so many gay flags in the social hall that their sheer number seemed to imply an ideological vehemence: You had better agree with us! The excessiveness itself sent a message. The rainbow colors were literally wrapped around stone pillars on the exterior of the building, and during June several gay flags were flying on the church grounds. Again, the excessiveness itself sent a message, but at this level the message was as much psychological as it was ideological and partisan. The liturgy was not exempt, as the prospect of building up to a religious experience was broken up by commercials. One announced, “We are all in favor of reparations” going to a church of an unmentioned denomination whose members were Black Americans. How does the speaker know that everyone in the sanctuary agreed on that controversial, political issue? I was not surprised that most of the seats were empty. This is the true religious cost, which economists would call an opportunity cost: the benefit foregone by making a choice.

The choice to privilege partisan political issues comes at a cost in religious terms. People who might otherwise visit or even regularly attend a church whose liturgy, rooms, and building are placed in the service of particular political stances on “social issues” will bypass the church if those stances are not ideologically palatable, especially if the sense is that they are being “shoved down their throats.”

Presumably a faith message is important at Christian churches, and it does not reach those people who happen to hold the contrary partisan stance on a privileged social issue. Congregations that succumb to the hegemony (i.e., dominance) of partisan political issues unwittingly self-weaken faith-outreach. To believe that people must have the “correct” partisan stance on ideological issues to be saved by Jesus Christ is to use an exogenous litmus test, or “gate,” to arbitrarily (i.e., dogmatically) limit the saving of souls because in the Gospels Jesus does not specify that people must have certain ideological stances to be saved. In fact, Jesus distances himself from the zealots, who incorrectly interpret Jesus’ version of the Kingdom of God as coming forth externally, through conflict, rather than in individual transformations of the heart.

Because an orientation to contentious ideological issues tends to involve hostility towards people who disagree, and even anger simply because some people do disagree, a congregation oriented to partisan positions may not be conducive to the spread of the Kingdom of God. At most, the kindness or compassion of a partisan is usually limited to ideological compatriots, whereas Jesus preaches that kindness, and even love, be extended to a person’s detractors and even enemies. This is the true cost when a Christian congregation becomes unduly and overwhelmingly partisan, whether on the “right” or “left” of the ideological political spectrum. Partisan “love” is partial, whereas neighbor love is wholistic, as is truth itself.

Sure enough, after a month of being in the choir of a very ideological Methodist church, I ceased my association with that church. I had found that there were too many bosses in that choir, one of which apparently didn’t like me, for he said before we were to sing on a Palm Sunday, “Has anyone ever told you that you talk too much?” I countered that perhaps someone should tell me that I don’t talk enough when something needs to be said. He then ordered me to “line up” even though the choir was not yet lining up at the back of the sanctuary. That that member of the choir literally had keys to the building—but not to the Kingdom!—meant that I would be facing an uphill battle, and are Christian churches really the place for battles anyway? So I kicked the “dirt off my sandals,” upzipped my robe, and went grocery shopping rather than sang that Sunday. I had previously picked up on hostility from some other members, including two in the choir who had scolded me for not standing on a certain step during a practice. “You stand there!” one pointed. It was barely a step. That congregation was not fertile ground for a mustard seed to take root—too much stone draped in ideological flags.

At least for the Methodists the claim can be made that matters of faith can be distinguished from a social ideology, so there is hope that the adoption of a transcendent reference point could be used from which to view the dominant ideology and the related political activism as partial, and even as human, all too human. The litmus test for inclusion could therefore be based in religious faith rather than on a position on a “social issue.” One of the benefits of a faith-perspective is that human artifacts cannot be placed that the center of our existence. Humility can thus replace arrogance. This is not possible where the transcendent nature of distinctly religious faith has been vacated and replaced with the ideological content of political activism.

The Unitarian Universalist “religion” accomplished such a transition in the twentieth century. Originally, Unitarianism, as preached by Emerson, was a rejection of the Christian Trinity from within that religion. By 1980, humanism had become the dominant strain in Unitarian-Universalist societies. My parents were such humanists, and my limited exposure to a UU congregation as a teenager left me with the perplexing question of how a religious organization could survive without being religious. My mother later told me that I used to protest the hypocrisy as a young teenager. Later in life, when visiting UU congregations, I found that the rejection of religion had taken hold, and in its place, the human ideology of political correctness (or “woke”) had pride of place. One UU minister insisted that religious Unitarianism was in vogue. Unfortunately, he mistook the term religious. For example, he insisted that egalitarian economic systems are sacred. He quickly closed himself off from being open-minded when I suggested that to regard a human construction as sacred is self-idolatrous. This is the message of Moses when in returning from the mount he discovers the worship of a golden calf. So too, a person who “knows” that one’s political ideology on social issues is nothing short of truth is essentially engaging in self-worship. The evisceration of a transcendent dimension cuts off a means by which such a person can be humble with respect to one’s own ideology and thus open to the possibility that a person can be wrong, and is at most partial and fallible. In succumbing to temptation, the UU organization closed down a place for Christians who believe in Jesus’ preaching yet do not accept that he is the Son of God.

By 2023, much had been written about the ideological polarization of the American people. That divide had reached congregations on the “right” and “left,” just as segregation had taken hold. Religious faith is not reduceable to an ideological position; rather, the former transcends the latter. To the extent that ideological advocacy is salient in religious congregations, especially spread across their respective buildings, a dearth of religious faith can be assumed. In the most extreme cases, the ideological positions masquerade as the proper content of religious faith. The “faithful” become like gods on Earth, and the societal bipolarity becomes even more difficult to smooth over in reconciliation. 

Gay Pride and Evangelical Christianity

Taylor Swift, an American singer and cultural icon in 2023, spoke “out against anti-queer legislation” during a concert in early June. “We can’t talk about Pride Month without talking about pain. There have been so many harmful pieces of legislation that have put [gay people] at risk. It’s painful for everyone. Every ally. Every loved one . . . ,” she said.[1] So much hurt. The level of intensity on both sides of the moral, political, and religious issue motivated me to go to a parade to see for myself. When I arrived at the one in Pittsburgh, Pennsylvania in the morning, I thought the issue was mostly political; by the time the parade began, religion had clearly trumped the political. A small but vocal group of evangelical Christians and a larger group of young women wearing and carrying gay flags (in part to hide the Christians) were shouting at each other in utter futility of noise. What if people would use religion to dissolve the religious and political anger and even tension instead of stoking them? I contend that both sides missed an opportunity for interpersonal peace that could have grown like a mustard seed to take hold among combatants in a variety of contentious issues in the world.

The tension in the "culture wars" had been building in the United States and by 2023 was palpable. The U.S. Supreme Court’s returning the matter of abortion to the States had given Republican legislators in conservative states the confidence to pass anti-gay laws. In early March, 2023, for example, the Tennessee legislature passed and the governor signed a law prohibiting “male or female impersonators” from performing on public property or where the performances can be seen by children.[2] They are too impressionable, so the assumption went, to see men wearing dresses. One concern voiced by opponents of the law was that the content of drag shows, in which gay men (typically) dress as women and sing and tell jokes as performers, was being labeled as sexual. This raises the question of whether men wearing dresses is sexual in nature. A prepubescent child would perhaps view the dresses as costumes rather than conveying anything sexual, for we adults are the ones so preoccupied with sex. Transsexuals were afraid that police might “enforce the law against transgender people walking around in public, falsely painting them as ‘male or female impersonators.’”[3] It was not this concern that caused a federal judge to temporarily put the Tennessee law on hold, however, or that drag shows are not necessarily sexual, but, rather, that the legal language, locations viewable by children, is too vague and broad, especially given the contrasting free-speech interest of the drag-show performers. Doubtless drag performers in Tennessee felt misunderstood, hurt, frightened, and even dirty.

Also hurt was a fifth-grade teacher in Florida who was fired after being accused of promoting homosexuality because the Disney film she showed her class has a gay character. That a gay character is in a film does not in itself mean that the film promotes homosexuality or constitutes the instruction of certain gay topics, which Florida law banned.[4] The teacher felt unfairly treated, not only because the film does not promote homosexuality, but also because she had received signed permission slips from a parent of each student in the class. Furthermore, Florida's government had not instituted a process by which films could be assessed. Nonetheless, the new teacher was fired. 

Meanwhile, some Roman Catholics, even priests, were castigating the gay charity group, The Sisters of Perpetual Indulgence, as anti-Catholic and even Satanic. That the gay men who were in the charity group had been wearing the robes, or habits, of nuns is understandably prime facie insulting to Catholics. Unfortunately, the human, all too human urge to lash out without getting more information blocked the reason why the gay sisters were wearing the nun’s habit. Wearing the habits was actually a compliment. After the parade, one of the local leaders of the gay Sisters told me that the use of the nun’s attire was not to humiliate the Church, but, rather, because, she told me, “We do a nun’s work. We take care of sick people and feed the hungry. We value that.” It is a stamp of approval of what nuns do! The gay Sisters not only valued what Catholic nuns do in charity, but also actually did what nuns do. "We do what they do, so we wear their habit," the leader told me. The gay sisters were not anti-Christian even though they believed that criticism of the Church was warranted. Hypocrisy is fair game to be called out, such as in priests raping children and bishops, including Joe Ratzinger before he was a pope, covering up the crimes to protect the universal Church, and in hating one’s enemy (e.g., gays) instead of showing kindness and compassion as Jesus in the New Testament would. He is compassionate to a prostitute even though he views her job as a sin. He keeps her from being stoned, so would he not protect the gays from shouting evangelical Christians at a gay parade. Just as he goes to the home of a tax collector, he might even go to a gay parade even as his disciples shake their heads in utter disbelief. Would not Jesus volunteer to help the gay Sisters in caring for others, again at the consternation of his disciples? 

For their part, from a Christian point of view, the gay sisters could have gone "the extra mile" in not only doing a nun's work, but also caring for Catholic nuns, such in nursing homes. Catholic nuns, brothers, and priests for their part could have shown up at the charity events of the gay sisters to help them and do charitable work. To be sure, volunteering to work at charities only goes so far from a Christian perspective if enemies are hated and attacked rather than loved. For unless you have love (i.e., the root of charity is caritas, or sublimated love raised high), your faith is for naught, so writes Paul, and love of enemy, such as by helping and otherwise serving one’s enemy (and detractors as well as people one doesn’t like) is the highest manifestation of love, and the most difficult. For anyone naturally finds it easy to love one’s friends and thus volunteer to help them.

Were Catholic monastics and clergy willing to help the gay sisters—to be sure, without necessarily accepting the sisters’ use of the nun’s uniform—and the gay sisters willing to care for elderly nuns and volunteer at Catholic charities, the conflict would be transcended and both ends of the dispute might be able to sense God’s presence. This is none other than the Kingdom of God as described by Jesus in the Gospels. It is the goal, and it is open to be had now rather than only after death. It is clear that both parties to a dispute are not in God's presence when both sides felt insulted and hurt, especially when they are shouting at each other at the onset of a gay Pride parade. 

I did not participate in such a parade in 2023 because I agree with everything in the "gay agenda" and culture, but, rather, because gays in the U.S. felt attacked by the words and legislative deeds of conservatives in some of the American governments. Transsexuals and drag queens in particular seemed to feel hunted, and thus no longer welcome in some of the American States. 

To be sure, I have some reservations about the transexual ideological agenda, such as the use of the plural pronoun they for a singular antecedent, and the banishment of the words man and woman from public discourse. Flashes of anger meant to punish "infractions" and impose an ideological agenda are inappropriate and reflect a certain arrogance, for no human being has a monopoly on truth and ideology of whatever stripe falls short. The extreme lack of tolerance for ideological disagreement, as reflected in the flashes of anger reflect the wholesale dismissal of an ideological position that is not in lock-step with the political correctness, which goes well beyond the transexual agenda. 

The hateful claims that transsexuals are freaks of nature or even Satanic are in my view not justified by the transsexual ideological agenda with respect to language. Moreover, the claims detract from legitimate concerns that have not been given deserved attention. For example, I contend that a conflict of interest exists in cases in which the brain, or mind, is tasked with deciding whether that itself or the person's body expresses the person's authentic gender (i.e., whether the person is a man or a woman). This qualm is not limited to cases in which the person is mentally ill. The human mind is not unbiased with respect to itself. The assumption that the mind cannot be wrong in general or more specifically about its own thinking is false. Not even logic is objective, as certain assumptions are built-in. The assumption of objectivity or infallibility is, moreover, impious because only God is all-knowing (omniscent) and infallible. The assumption of human ideological infallibility is particularly egregious. The human mind is hardly an impartial decider between itself and the body, especially in a culture in which a mind-body dualism is held to be possible and perhaps even laudable. I've raised the point of the mind's conflict of interest with some transsexuals, who either dismiss the point or were stumped. These reactions give me reason to suspect that the conflict of interest has been exploited in a significant number of cases. Even so, I defend the freedom of transsexuals to express themselves and as they say, be the persons they are. To be sure, even the assumption that one's gender captures who one is may be reductionistic, if indeed several of one's roles go into one's identity. By the way, the singular pronoun one is gender neutral, and, if used, can obviate the problem of reduced linguistic clarity that comes with using a plural pronoun for both plural and singular nouns. 

I suspect that part of the struggle for transexuals is that societal notions of masculinity and femininity at least in America are too narrow. A man may assume that he is really a woman in part because some of his attributes fall outside of what society tells us are masculine. A young man with long straight hair might assume that he is feminine and thus not really a man in part because long hair is traditionally associated with women, or a man with a high-pitch voice might think that he is really a woman. Once while visiting a university, I said to such a man that the societal norms of masculinity are too narrow. “If that is your natural voice, and you have male reproductive organs, then that voice is masculine.” He smiled and I could see relieve fall over his face and down his long hair. Male lions, after all, have manes. Short hair may in fact emasculate a man (and who wants to see a person's skull).

In spite of my reservations, which I do not inflict on binary and transsexual people as they are insecure enough in American society, I have befriended some transsexuals in order to expressly convey empathy. I have found that they crave or at least greatly appreciate emotional support, as they have come to feel so hated and afraid due to the verbal attacks and legislation of conservatives. 

So on the afternoon of Easter Sunday in 2023, I stopped in at a gay bar to say hello to a transexual bartender whom I had met at a grocery store. Upon seeing me, she was so happy she gave me a hug. This told me that emotional acceptance was very much needed. It was not an easy visit for me, as young gay guys there made a point of giving me more than a cold shoulder because I was old. As I was leaving, one of them even said to his friends, "Oh good, he's leaving" so I would hear it. 

Again, while waiting to take my place in the gay parade’s line-up a few months later, I seized upon the spontaneous opportunity to minister to a transsexual, whose evangelical Christian parents had forbid him to take estrogen (i.e., the female hormone) and required him to undergo years of conversion therapy wherein he had been instructed to repress his gay instinctual impulses. He told me he felt isolated generally, and even fearful that he might be physically attacked attacked while walking in the parade. My opinion on transsexuality was not relevant; compassion does not hinge on ideological agreement. The professor in me did point out, however, that "they" is not a singular pronoun, and he went after that like a dog to a bone. At least our academic discussion got his mind off his fear. As we were talking, however, a small group of evangelical Christians walked through, announcing that everyone there was a slut and would go to hell. The clear message was that gay people are worthless. It did not take long for some of the gay young adults to reach a boiling point and start shouting at the so-called “Christians,” who fecklessly departed to across a street to take up their position. It did not take long for gay women especially to take their position directly in front of the "Christians." The battleline was set, and the lone policeman became visibly nervous and called for backup.

Shouting insults at one’s enemies is not loving them as if for their own good; such a rationale is extremely arrogant, and even self-idolatrous. Without love, especially where it is least convenient, faith is for naught. The evangelical Christians surely presumed that they were saved even as they hurled insults into the crowd rather than being kind and compassionate—yet without agreeing with the gay ideology or approving of gay sex. Perhaps people who consider themselves to be Christians hesitate to be kind and compassionate to adversaries in part out of fear that agreement would be assumed. Of course it is difficult to set the anger aside.

Attending to human needs even and especially of detractors or enemies can help a society transcend seemingly intractable conflicts of contending values. Attending to another person’s physiological needs, as well as the emotional needs from being emotionally hurt or afraid, can do wonders in relegating, or transcending, even very heated conflicts. Attending to pain-caused represents such a different orientation from the typical castigating of an enemy that a transformation of heart capable of moving such a mountain would be meteoric in its importance and power. 

At the location where the gay parade was set up, the shouting match between the “Christians” and the gay people could not be missed. I tried to model the silence that perhaps the divine is in shouting matches between groups contending for truth. I stood on stretch of raised cement and held the gay flag high while I silently faced the aggressors (i.e., the “Christians). Had bottles of water been for sale nearby, I would have purchased some and used one hand to give them to the “Christians” while holding a gay flag with the other hand. Rather than waving the flag to provoke anger, I would have sought quite humbly to attend to the thirst needs of the “Christians,” who were undoubtedly thirsty after having yelled so much on a hot day. I would have been modeling this to the gay women as much as being compassionate to people with whom I disagree ideologically.

I hope I would have said to the young gay women that only by helping one’s enemy can one get past the sting of the harsh words and thus the pain and anger. “Don’t you get tired of holding onto all that anger?” Jesus says in the film, Mary Magdalene to a woman angered by the physical abuse that women endured from their respective husbands. In that movie, Mary Magdalene not only is the first witness to the resurrected Jesus, but also understands that the Kingdom of God is a matter of transformed hearts rather than a military victory, a more just political or economic system, or something that will not happen until the end of time. Gandhi, who was very much influenced by Jesus’ preaching and serving others in the New Testament, grasped the nature of the transformation.

In the film Gandhi, a Hindu man whose son had been killed by a Muslim man in the religious conflict just prior to the independence of India killed a Muslim boy. There is a way out of hell, Gandhi tells the distraught man: Pick a Muslim boy whose parents have been killed in the conflict and raise him—only raise him to be a Muslim. This does not mean that the man must embrace or agree with Islam; rather, Gandhi’s message is that only by helping people deemed the enemy can a person be free from the hell that one has constructed around oneself by hating one’s enemy.

Without changing their interpretations of the Bible, the “Christians” at the parade could have helped the gays and their allies to get properly situated as to where to stand in the line-up. The reactions of at least some of the gay people being helped would probably have been a muted or stunned bewilderment, yet not to preclude a subtle willingness to be helped by people having a very different opinion on homosexuality. If the gays would have been too intolerant or proud to accept the help, the fault would have been in themselves rather than the Christians. Similarly, some of the “Christians” would likely have shown muted signs of appreciation for receiving cool water from a man, whom they would presume to be gay, holding a gay flag.

In shouting that gay people are worthless rather than helping them on a human level, the “Christians” missed an opportunity to preach to the gays. Destructive and short-sighted values and behaviors, rather than being gay per se, are rarely seen outside of the gay "community," which itself may be more of a wish than a fact given the salience of individualistic values that exclude that of other-concern. I’ve heard enough from gay men on how they treat each other and the bases on which they value each other to know that they really need some sermons on love thy neighbor as oneself. Obviously this does not apply to every homosexual, but my claim is significant enough that it characterizes the American gay culture (and perhaps those cultures in other countries). Rather than using a blanket Old Testament abomination approach in which homosexuality itself is deemed sinful, the conservative “Christian” preachers could urge gays to be more Christlike in how they esteem and treat each other. For in this respect gay culture had become ripe for constructive criticism by 2023. 

In the “dating” (really looking-for-sex) online sites, for example, gay men can be quite brutal to guys who are deemed old or ugly. How dare such an inferior even message “hi” to one of the self-determined gods on earth. The criteria for being of greater value include being thin, muscular, and "hung," which means having a big penis. Even though physical attributes can be expected to be given a lot of weight when the purpose is limited to sex, the hypertrophic emphasis can be seen in how gay men with more attractive physical attributes regard and treat other, inferior gays. Bluntly telling guys that they are ugly without provocation or that "fat" or "guys over 40" will be blocked just for messaging "hello" points to anger and extreme disrespect based on physical attributes. How dare you contact me! You should be contacting guys on your level. From the standpoint of kindness, the first are actually last. Furthermore, the obsession on seeing nude photos, especially of dicks, and the attached ultimatums on gay sex sites can also be good fodder for preaching. So too are profile statements such as, "No black men; just a preference." To be sure, I've been told that some black men have statements excluding Caucasian men. I've also been told that it is not uncommon for gay men under 35 to demand payment for sex from men over 50. The passive-aggression in demanding payment from men presumed to be out of shape or simply older is insulting to the latter. Perhaps guys who are into older men should be charged too. When the men actually meet for sex, after having "met" online, how a guy rejects another based totally on appearance can be brutal. A man might see the man walking to the door and refuse even to open it, pretending not to be home and instantly blocking the guy online and by phone number. The choice is as feckless as it is needlessly cruel. Alternatively, the host could open the door and say that he is sorry for the other's inconvenience the other isn't his type after all. 

The willingness to be unnecessarily cruel is a salient feature of American gay culture. This squalid quality should be isolated for criticism rather than flown over, whether in blanket condemnations of homosexuality as itself being a sin or in wholesale ideological defenses of homosexuality by conservative and liberal clergy, respectively. 

The cruelty itself is startling. In “threesomes,” for example, in which three guys meet to have sex, if two of the guys are more attracted to each other than to the third, the two feel no compunction to make sure the third is not treated as the “third wheel” (i.e., the odd man out). In fact, the two men may be just fine with not even touching the other man, even if he is the boyfriend or even husband of one of the two! In the song, Luck Be a Lady Tonight, Frank Sinatra sings that a lady doesn't "wander all over the room, blowing on some other guy's dice." I had a girlfriend once who did that, and I refused to marry her because of it. "Let's keep the party polite," Sinatra sings. It is not polite when two gay guys in a threesome text to each other while the third guy is in the room in order to plan out how to trick the third guy into thinking that the session is over. Tell him you’re leaving, then leave, and he will leave. Then come back. I've heard of cases in which a man will even participate in such a secret scheme to get his boyfriend out. 

Incredibly, no guilt seems to accompany such betrayal because the physical attraction of the moment is all that matters in that value-set. Such indifference to hurting another human being is nothing short of pathological; at the very least, such cruelty reflects a malignant egism or self-centeredness and the lack of a conscience. This is good fodder for sermonizing. 

I’ve also been told that on the sex sites, and presumably at gay bars too, it is common for boyfriends and even husbands to cheat on their partners. The gay men who have told me of the sheer extent of this behavior admitted that it is probably more prevalent among gays than straight couples. I suspect, moreover, that the importance of what the other gay guy provides sexually is elevated in the selection of a boyfriend and husband. A gay man in San Francisco said once told me that a gay guy typically does not return to the same guy for sex because it is generally believed in that gay culture that there are so many gay men that there is probably someone who satisfies more items on one's list of sexual "likes" list. Another gay man, who was married, told me that that city is not good for gay couples, as there is more temptation to cheat for the same reason. This can be expected in cultures in which sexual attraction is allowed to be be so important even in relationships. To be sure, there are exceptions. A good friend of mine from college told me decades later that sex is about 10 percent of his relationship with his partner. So I am describing a dysfunctional (i.e., superficial and too cruel) culture. 

Relative to heterosexual relationships, I believe that there are proportionally more “open” relationships, meaning that both men in a relationship agree that they can have sex separately with other men. Still other couples want to "play together" by bringing in a third man. The gay culture approves of both arrangements. I contend that it does so because of the overwhelming importance of sex in gay relationships generally. Given the importance given to sexual gratification, such separate sex risks the boyfriend or husband going to the other man. Gay men in couples whom I have spoken with seem not to understand why emotional intimacy is weakened in cases in which either man has sex with other men separately. Even in sharing a man, feelings can easily get hurt if the third man is more interested in one of the boyfriends or husbands and the latter lets himself ignore his partner during the session. Preaching is indeed needed and would be of great value to gay men in open relationships, as the perils thereof seem not to be known or respected among gays.  

One gay man told me that a man’s sex drive is such that expectations of monogamy are not realistic. I suspect that this opinion is widely held by gay men. An open relationship and even cheating have to be accepted, realistically. I beg to differ; the loss of emotional intimacy and the potential for hurting the other person are too great. I've been told it is common for gay couples to “play together” with a third guy. Astoundingly, a couple (e.g., boyfriends) might go to a third guy’s home, and one of the boyfriends may even participate with the third guy in excluding the other boyfriend from the action and even collaborate in secret with the third guy to get rid of the other boyfriend! At least in America, the gay "community" can be fairly criticized for being too comfortable with the infliction of emotional harm and even betrayal without any taint of guilt. Clearly there is a lot of room for preaching from a Christian standpoint wherein God is love, which manifests between people. Such preaching is not going to be done by conservative clergy who ironically miss the arrogance and meanness in the gay "community" by merely making the blanket statement that homosexuality itself is a sin, or by liberal clergy who refuse to criticize internal gay culture because those clergy are primarily ideological defenders of diversity.

How might conservative clergy reach gay men? Perhaps by volunteering in a HIV clinic, for instance, or at a gay parade or event, insight could be gained on where preaching is really needed from the standpoint of loving rather than betraying one’s neighbor. Furthermore, perhaps in showing compassion toward gay men, conservative clergy might come to value compassion to one another and thus not be so mean and hurtful. Perhaps feeling the kindness of Christian clergy (and laity) might rub off on the gay men who are so callous towards each other and so single-minded on immediate sexual gratification. 

Perhaps clergy who view themselves as allies of the gay community might divert their attention from ideology to religious experience. Such a pivot could provide a basis on which to assess the gay community critically and challenge it. Such clergy would urge gay people who are very compassionate to lead the way in extending their kindness to people with whom they strongly disagree. Perhaps at a gay Pride parade, for example, such gay people might be oriented to satisfying the thirst of even a shouting "Christian" on a hot day. 

At the gay Pride parade that I attended in 2023, the young gay women and their allies could have shown the “Christians” that gays are not all bad, worthless, or dirty. Perhaps the "Christians" would have discovered that in being cared for by the lesbians that sexual conduct does not exhaust the soul, and thus how God judges it. Perhaps the young gays could have acted in charity, whose value is greatly increased when the intended beneficiaries are people whom the young gays don't like or agree with. Seeing by example how the the way of Jesus could be applied, the angry "Christians" could perhaps have been healed, and thus been in peace rather than anger and arrogance. In the Gospels, Jesus accepts Matthew even though he is one of the hated tax-collectors, and Jesus goes to the house of the Roman Centurion, whose faith, Jesus says, has cured the man’s slave. It is significant that Jesus does not rail against Matthew or the centurion as being evil or impure; instead, he serves them even though they are outsiders, for even they are capable of being loved. Sometimes this has to be experienced in baby-steps, such as in offering water. It is water, after all, that often symbolizes purity or renewal in religion. Like a mustard seed, small acts of human-to-human kindness can have large impacts, whereas two contending parties voicing conflicting values are typically static rather than dynamic.

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[1] Shruti Rajkumar, “Taylor Swift Breaks Silence And Condemns Anti-LGBTQ Bills During Eras Tour,” The Huffington Post, June 3, 2023.

[2] Matt Lavietes, “Tennessee Governor Signs First-Of-Its-Kind Bill Restricting Drag Shows,” NBC News, March 2, 2023.

[3] Ibid.

[4] Isabel Rosales and Jaide Garcia, “Florida School System Has Closed Investigation Into Teacher Who Showed Disney Movie With Gay Character,” CNN.com, May 23, 2023.