Our Witness

The Unheard Stories of LGBT+ Christians

Brandan J. Robertson, Robertson

• Publisher: Cascade Books
• Year: 2018
• ISBN:
  9781532610684
• Topic: Theology & Religion
• Subtopic: Sexuality & Gender in Religion

The stories of LGBT+ Christians are not untold, but have often been unheard by faith leaders and communities. While so much of the conversation about LGBT+ inclu18sion has focused on theology and ideology, few have actually interacted with the raw, real stories and experiences of LGBT+ Christians. In this volume, LGBT+ Christian activist and theologian Brandan Robertson has brought together stories of LGBT+ Christians from around the world combined with his theological insights to create a powerful book that will challenge, convict, and inspire readers from all theological backgrounds to examine their posture and message toward the LGBT+ community and embrace the revival that the Holy Spirit is igniting among queer Christians around the world.

Part 1

REJECTION

One of the most basic Christian tests for determining the truth of a doctrine or practice is based on the teaching of Jesus in the Gospel of Matthew, where he proclaims that one way his disciples can determine between true prophets and false prophets is “by their fruits.”1 This language of “fruits” appears numerous times throughout the New Testament2 and plays off of the familiar first century agricultural imagery, which suggests that some crops yield “good fruits” (or a harvest that is luscious, edible, and profitable) compared to those crops that yield “bad fruits” (or a harvest that is diseased and scarce). Throughout the New Testament we are continually reminded that faithful followers of Jesus will bear “good fruits,” or what the Apostle Paul calls “fruits of the spirit.”3 If one takes this call to discernment and examination of Christian teaching seriously, it naturally leads one to ask the question, “What is the result of a teaching on the lives of those who receive it?” If a teaching produces life and love, one could make the case that it bears good fruits, and therefore is a faithful and true teaching. Jesus’ own life serves as our example of what good fruit looks like: standing up for the oppressed, welcoming the marginalized, and healing those who have been harmed by religious and political powers. But what if a teaching produces death, mental harm, and fear? It seems that, following the logical pattern set forth in the Scriptures, we should condemn this teaching because of its “bad fruit” and it should be “cut down and thrown into the fire”4 or hastily disregarded as “false.”

Yet, when it comes to the teachings of the church about noninclusion, this biblical standard has been largely disregarded. Over the past decade, dozens of peer-reviewed studies have been done that have demonstrated a clear link to noninclusive religious teachings and practices to higher rates of depression and suicide in sexual and gender minorities. In 2012, the European Symposium of Suicide and Suicidal Behavior released a groundbreaking survey that suggested suicide rates among LGBT+ youth were significantly higher if the youth grew up in a religious context.5 Similarly, dozens of studies from 2001 to 2015 have found links between religious affiliation and higher rates of depression and suicidality among LGBT+ adults.6 A study published in 2014 by Jeremy Gibbs concluded:

[Sexual Minority Youth] who mature in religious contexts, which facilitate identity conflict, are at higher odds for suicidal thoughts and suicide attempt compared to other SMY.7

Every year, new studies come out that suggest that noninclusive religious teachings result in higher rates of depression and suicidal ideation among LGBT+ youth and adults alike. These facts must be heeded by those in Christian leadership and should cause deep reflection on how their teaching and practices are complicit in these concerning trends.

While many conservative religious commentators have strongly pushed back against any suggestion that their theology has any actual effect on LGBT+ mental health and suicide rates, and in fact, will often use these statistics to suggest that it is not their teachings but rather the “gay lifestyle” that contributes to the mental distress of LGBT+ people,8 these numbers and the experiences of LGBT+ people simply cannot be denied or ignored. Religious teachings that perpetuate the idea that sexual and gender minorities are somehow disordered, flawed, or sinful because of this piece of their identity has direct effects on the mental health of these individuals. Likewise, when straight congregants digest these teachings and are left to implement them practically in their own lives as they relate to LGBT+ people, it often translates to harsh rejection and condemnation. If the LGBT+ person is a youth, they may be forced into reparative therapy programs, a pseudo-psychological practice that has been condemned by every reputable9 psychological association in the United States as dangerous to the health and wellbeing of LGBT+ people.10 If a youth chooses to embrace their sexuality or gender identity, they are likely to be kicked out of their homes, driving up the rates of LGBT+ youth homelessness, which currently represents between 20–40 percent of all homeless youth.11

As one examines the evidence closely, the fruit of noninclusive religious teaching and practice is undeniably clear—it breeds death, rejection, and severe psychological damage on sexual and gender minorities. It follows that these teachings should be “cast into the fire”12 and religious theologians and practitioners of all stripes should be led back to their sacred texts and traditions to reassess the messages they are preaching, seeking to listen closely to the voice of the Spirit for a message that is truly good news and brings life to all people.

The following stories focus on the harm of rejection and the incredible damage done by nonaffirming theology and practice. Each of these stories goes into tremendous detail describing just how destructive noninclusion can be. The question that I invite you to consider as you read through each one of these accounts is this: could a true teaching of Christ really produce such harm? If the truth is supposed to produce good fruit and set people free, why then are an overwhelming majority of LGBT+ people so tremendously harmed by the church’s teachings and practices in relation to their sexual orientation or gender identity? When our teaching and practice produces such pain and damage, perhaps it is time that we acknowledge they do not find their origin in God, and should be repented of and discarded for the good of our LGBT+ siblings in Christ.

1. Matt 7:16.

2. Matt 3:8–10; 7:16–20; 12:33; 21:43; Luke 6:43; John 15:5; Rom 7:4; Gal 5:22.

3. Gal 5:22.

4. Matt 7:19.

5. Jewish Press Staff, “Study: Highest Suicide Rates among Religious Homosexuals,” Jewish Press, September 5, 2012, http://www.jewishpress.com/news/breaking-news/study-highest-rate-of-suicide-among-religious-homosexuals/2012/09/05/.

6. The following is a sampling of the multiple surveys and studies that I have examined for this article: R. R. Ganzevoort, M. Van der Laan, and E. Olsman, “Growing Up Gay and Religious: Conflict, Dialogue, and Religious Identity Strategies,” Mental Health, Religion, and Culture 14 (2011) 209–22; Jeremy J. Gibbs and J. T. Goldbach, “Religious Conflict, Sexual Identity, and Suicidal Behaviors among LGBT Young Adults,” Archives of Suicide Research 19 (2015) 472–88; J. T. Goldbach, E. F. Tanner-Smith, M. Bagwell, and S. Dunlap, “Minority Stress and Substance Use in Sexual Minority Adolescents: A Meta-Analysis,” Prevention Science 15 (2014) 350–63; Arnold H. Grossman and Anthony R. D’Augelli, “Transgender Youth and Life-Threatening Behaviors,” Suicide and Life-Threatening Behavior 37 (2007) 527–37; Víctor Figueroa and Fiona Tasker, “I Always Have the Idea of Sin in My Mind . . . ”: Family of Origin, Religion, and Chilean Young Gay Men,” Journal of GLBT Family Studies 10 (2014) 269–97.

7. Jeremy Goldbach and Jeremy Gibbs, “Growing Up Queer and Religious: A Quantitative Study Analyzing the Relationship between Religious Identity Conflict and Suicide in Sexual Minority Youth,” Paper Presented at the 141st APHA Annual Meeting and Exposition, University of Southern California, 2013.

8. For examples, see Dr. Michael Brown’s interview where he suggests LGBT+ rights activists use suicide victims as pawns to perpetuate the gay agenda: Brian Tashman, “Michael Brown: Gays Use Youth Suicide Victims as ‘Pawns,’” Right Wing Watch, January 27, 2012, http://www.rightwingwatch.org/post/michael-brown-gays-use-youth-suicide-victims-as-pawns/.

9. By “reputable,” I am referring to psychological associations that engage in peer reviewed studies and have been validated by the government as reliable sources of information, as opposed to the many smaller, religiously rooted psychological associations that are seen by the mainstream psychological community as engaging in a form of pseudo-psychology.

10. Human Rights Campaign, “Policy and Position Statements on Conversion Therapy,” Human Rights Campaign, http://www.hrc.org/resources/policy-and-position-statements-on-conversion-therapy.

11. Nicholas Ray, “Lesbian, Gay, Bisexual, and Transgender Youth: An Epidemic of Homelessness,” National Gay and Lesbian Task Force Policy Institute, 2006, http://www.thetaskforce.org/lgbt-youth-an-epidemic-of-homelessness/.

12. Matt 7:19.

Celebrating Abomination

Katy-Anne Binstead

The blade plunged into me as I drew it across my skin causing an ugly red line of blood. I licked off the blood and continued with the practice making sure to punish myself severely. I needed to punish myself because my very existence was an abomination to God. I was a young woman who was equally attracted to both men and women and my religion taught that was sin against a holy God. So I would cut myself as atonement for my sin, forgetting that Jesus had already atoned for my sins (of which I had plenty, but being bisexual wasn’t one of them).

The deed done, I hoped that God would forgive me for a while longer of being attracted to women as well as men, for looking at lesbian porn as well as regular porn, and for dating a hot woman. I had carefully hid this part of my life from my fundamentalist church because I would have been disciplined by the church had they found out and probably even thrown out. At the time, church was the only life that I knew. They were family to me. I had no other friends, just those at church as well as the young woman I was in a relationship with.

When it became obvious that I was still acting out on my sexuality, I sunk the blades in deeper, trying to kill myself, hoping that the ultimate act of death would atone for being such an abomination. At least I wouldn’t be an abomination if I were dead. I figured that God would rather have me dead than continue to live in such gross sin. After my suicide mission failed, because I didn’t have the heart to end it all and because part of me wanted to live even as an abomination, I decided to “repent” of my “sin.” After an appropriate period of private repentance, I tearfully admitted to my best friend at the time who was a missionary that I had once been a lesbian. It was a very painful thing for me to admit and I wasn’t sure she would forgive me even though God supposedly had. I became a poster child for the ex-gay movement in my small circle of churches. I claimed to have been an ex-lesbian because that is how I understood myself at the time. I hadn’t even heard of bisexuality. But my whole life I had heard that being gay or lesbian, or “homosexual” or “queer” as it was called in our house, was the worst sin you could commit against God.

This meant that I wasn’t just a sinner; I was the worst sinner that ever lived because I had been in relationships with women. I deserved to be cast out of my family and the church, to be put to death and then burn in hell forever because nobody who was LGBT was apparently a Christian. So despite the fact that I had “been saved” over and over again, it obviously didn’t stick because I had been a lesbian. I was a disgusting piece of trash that wasn’t worthy of God’s love.

I came to find out you can’t actually pray the gay away. When I realized that, I grudgingly admitted that I was bisexual. I thought that it was one thing to be bisexual, but it was still sin to be in relationships with women. In other words, I was still broken and still disgusting but as long as I didn’t act on it I could maybe be at the bottom of God’s totem pole rather than not being on it at all. I was upset with God because I couldn’t figure out why I had to be bisexual and all the straight people had it easy. I didn’t know why I had been given such a burden and I wished I could figure out what made me bisexual.

Then came the lowest point of my entire life. My husband, who I had married as part of my repentance, had cheated on me with multiple women. My children were taken away by the state for a mistake that he made. When it was so dark and I couldn’t see through the dark I had to cling to the light of the world, which is Jesus. As I clung to Jesus, I began to be c...

Table of contents

• Title Page
• Foreword
• Acknowledgments
• Introduction
• Part 1: REJECTION
• Part 2: RECONCILIATION
• Part 3: REVIVAL
• Conclusion
• Afterword