As I work today, my mind travels to the United Methodist clergy who came out as LGBTQ before the General Conference, to challenge the denomination’s policy which bans the ordination of “practicing homosexuals.” While the number is stunning, I keep thinking of each individual person who has risked their livelihood and calling, for this historic moment.
Historically, black people and those deemed “homosexual” have been marginalized and silenced on many faith-based campuses. My Then & Now post from December notes the increasing acceptance of black Christians at Christian schools. However, such acceptance has not been extended to LGBTQ Christians. W.E.B. Du Bois’s The Souls of Black Folk intertwines “the problem of the twentieth century” color line with LGBTQ resistance in the 21st century.
The Mets second baseman's error is no one’s favorite moment of the World Series. Well, almost no one's.
Caitlyn Jenner is on the cover of Vanity Fair, people far and wide are admiring her, and social conservatives—even the heterodox ones, from Brendan O’Neill to Rod Dreher—are not impressed. One liberalish counter-response does an admirable job of taking their concerns seriously, and it comes from an unexpected source—oh I’m just kidding, it’s obviously Damon Linker.
So much of the debate over Indiana’s new religious freedom law revolves around the gap between the letter of the law and the politics behind it. Supporters note that the law doesn’t mention gays and lesbians, and that similar laws (though not identical ones) have been on the books in other jurisdictions for years. Opponents point to the fact that the law’s advocates organized support for it with arguments about protecting business owners who object to being vendors for same-sex weddings. They're both right, just about different things.
Last month, I spent some time at the Sundance Film Festival. In a recent post, I noted the difference between marketing films to Christians and the possibility of film as a transformative space in the life of a Christian. Instead of imagining Christians as a set audience whose worldview we don’t want to disturb, I wonder if we could use Christianity’s specific theological language to enliven our understanding of film. Could Christianity’s theological lens illuminate elements of film that other cultural perspectives miss? Perhaps the best example of this possibility that I saw at Sundance came from watching the Justin Kelly film I am Michael.
They constructed the rainbow-colored crosses on holy ground. That very soil bore witness to the fact that love could overcome discrimination. It was the same plot where the Rev. Leroy and Gloria Griffith were married over forty years ago.
Social media can reduce activism to a fad—something that we take part in because a particular Twitter hashtag is trending, a video has become viral or a Facebook cause has become popular. It can ignore the hard work that has been taking place over decades and discount a long-term strategy that a community might have.