BOOK LAUNCH - ULIEDNA RIGAL - OUR CHILDREN A GIFT

 

Night hike and dinner for LGBTI members and friends

 

Salt of the Church?

Salt of the Church?

Christopher Vella

 

A few days ago, I was among a small group of Catholic LGBTIQ faithful that gathered outside the Premonstratensian Church close to the Prague Castle for the opening mass of the Continental phase of the Synod of the Catholic Church in Europe. We welcomed the official delegates to the Church service with leaflets, messages, and sweets, with the banner of the Global Network of Rainbow Catholics serving as the backdrop. I remember seeing the curiosity of some of the delegates piqued; others greeted us warmly, while others barely acknowledged us, hurrying into the Church to avoid even the slightest eye contact. Some, though, came to us, and pointedly asked us, why are you here? Are you not already part of the Church? Are you not baptised? What do you need more from the Church? The same point seems to have been raised later during the Church service, with the Archbishop of Prague Mgr. Graubner warning the delegates to be wary of those who come asking for ‘rights’ and put in jeopardy the fundamentals of truth. To them he appealed to remember what it means to be ‘salt of the earth’!

Salt of the Earth! What a wonderful metaphor of what each Christian is called to be: To make a difference; to be a beacon; to be a sign of God’s hope; to be a sign to power. Yet, in the current context, how are Christians supposed to be the salt of the earth? It depends a lot on one’s perception of God and His relationship with humanity…

For a very long time, and I would say even up to recently, the emphasis in the Church was mainly on a God who was the sum of doctrines and dogmas, moral codes and precepts, and compliance with Church rules. You were a good Catholic if you knew your catechism, if you obeyed the Church rules, if you attended mass on Sundays and obeyed the moral ethics on sexuality. In that sense, not following or believing in an iota of this corpus of knowledge was tantamount to being a ‘bad’ Catholic. No wonder the alarm of many at the perceived increasing relativism caused by the personalisation of faith, whereby the emphasis apparently shifts from collective objective truths to subjective and apparently self-centred moral ‘choices’. In this context, one can appreciate Mgr. Graubner’s concern that the Church needs to be careful to ‘listen to voice of God’, for ‘many of those who are active in the Church do not know the Bible or the teachings of the Church!’. In my mind’s eye I can see the church as some heroic regiment putting up a brave last stand against the devilish tsunami of the dictatorship of relativism that threatens to sweep humanity off its feet!

This is however a skewed perspective, and one that is unfortunately convenient for those who like to feel as the victims of the present times, portraying a ‘Church under siege’. There is, in fact, a very different perspective, that offers the Church an opportunity rather than a threat, and a golden prospect for renewal that allows it to remain grounded and relevant for a changing world. This perspective is rooted in a different approach to God. God is not a set of dogmas or truths. God is the living experience of relational love. Rather than a rigidly unchanging divinity, God is love who is grounded in our evolving understanding of the world, ourselves, and our relationships. The supreme embodiment of God is of course Jesus Christ, who challenged the moral and doctrinal rigidity of the Pharisees and went beyond their codes to show us a merciful, loving and understanding God who looks at human dignity and seeks ways to unleash the potential to love, which is intrinsic in every human person. For, that is what makes us God’s own image – our capacity to love, our capacity to be God-like, our ‘capax Dei’. The story of salvation narrated in the Bible provides us with a backdrop and a context in which this story of love unfolds and evolves. In it, sexuality is presented as a gift, as an embodiment of this capacity to love, although there are also instances where humans abuse of God’s love and abuse of each other, twisting love into a weapon to harm others. In that respect it ceases being love. On the other hand, the Bible also shows how love rooted in genuine respect for the other person sanctifies both persons and renders them ‘whole’ and  ‘holy’. Love cannot be summed in a formula based on rigid moral codes. Nor is it expressed through the abject and senseless negation of one’s sexuality based on some presumed intrinsic disorder. Love is relational, rooted in mutual respect, free will and intentional consent and looks towards faithfulness, steadfastness, and fruitfulness, in the family, community and church.

While it is true that humans can be self-centred and selfish, our own sexuality holds the potential for us to be loving and build loving relationships that can and are sacramental. One of our friends who gathered with us in Prague has been with his husband for over 50 years, and both have persevered in their relationship, loving, forgiving, and building each other. Another two friends, who were also with us in Prague, have been a couple for more than twenty years. Through their relationships, these persons have discovered God and their faith has been enriched. Their awareness of God has grown, and God has been with them, accompanying them in their mutual journey of love. Their journey has been a gift to their local community, to their church and to their mutual families. It is a story of love and sacramentality that enriches the Church rather than threatening or undermining the community of faithful. How can this be sinful? How can the Church refuse to bless it?

The challenge facing the Church is quite a tremendous one. It may follow the first perspective and consider all novelty as a threat and shun all of it, close ranks, and refuse any change that undermines doctrinal continuity. After all, this is a Church that has survived for two millennia, right? To me, such a church would however be following the example of the dwarfs in C. S. Lewis’ Last Battle. While standing in a glamorous well-lit hall in the afterlife, the dwarfs refused to recognise the light and remained blind to it completely. The other alternative is for the Church to look at the new realities and realise that its science is dated, that its approach is ideological, and that its pastoral style is out of touch with the lived reality of people. In a world where religion is more personal than collective, people will not wait patiently forever for a Church that continues to deny their reality and impose unrealistic and unreasonable demands. They will move on. They will search for God wherever they feel His presence, and this may not necessarily be in the church. If that happens, it might be easy to blame the ‘egoistic compulsions’ of people, but in truth, the Church will have itself to blame.

And what about the people who are in the periphery – the outsiders? We do not want to leave the Church, because we love the Church, and it is our family. It might be strange that we want to remain here, while the Church tries its utmost to keep us at arm’s length. Yet, we wish to follow the example of the Syro-Phoenician woman who persisted and persevered in her demand – for her child – despite the apparent indifference and harsh response of Jesus. We saw that bearing in several of the delegates who we welcomed a few days ago. The resilience, faith and determination of that woman was like ‘salt’ that touched Jesus’ heart and compelled him to grant her what she asked for. As I looked at my friends who were with me on that cold night in Prague, I saw many modern Syro-Phoenician women, and admired their resilience, their determination, and their hope.

May our presence act like salt for the Church. Let this Church listen to God’s voice – as Peter did just before meeting Cornelius – and believe that ‘what God has made clean, you are not to call profane (Acts 10, 15). I’ll say Amen to that!

Next LGBTI meeting on Friday 18 February 2022

 

In this workshop led by Simone Ellul, we will use improvisation techniques to deepen skills such as listening, communication and being in the moment, playing games to explore these and other principles. We will work on building trust and will also do some teamwork exercises. This workshop is just an introduction, but it will give us an idea of how certain simple activities and exercises can give us a different perspective and abilities that can then be applied to everyday life.

Invitation to join Drachma as a paid member

You may wish to consider joining Drachma as a paid member. Becoming a paid member allows you to participate more fully in Drachma's work, including the General Meetings, the work of the Steering Committee and Core Teams, but more importantly, you would be supporting Drachma's work financially. All of us here in Drachma are volunteers and this financial help allows us to plan and organise different activities and events that help create a safe spaces for LGBTIQ+ persons and their parents, friends and families that wish to explore more deeply the intersections between faith and sexuality.

The annual membership fee is 5 Euro and the membership year runs through from 1 September to the 31 August of the following year.

If you wish to become a paid member, please download this membership form from the following link. The form is in PDF format that can be filled in digitally when opened with any PDF Reader programme. You should download the form and fill in, save, and then send back as an attachment by email to drachmalgbt@gmail.com.

Should you be unable to fill in the form digitally, you can print it out and fill it by hand and then scan or take a digital photo of the form. You may then send the scan or photo by email.

You may also print the form, fill in and send by post or give it by hand to either of the two Coordinators Joseanne Peregin or Christopher Vella.

The membership fee can be paid by cash, cheque (payable to DRACHMA) or bank transfer. Please read the form for further details.

Should you have any difficulties, please do not hesitate to contact us on this email drachmalgbt@gmail.com or phone 79253875.

Current members of Drachma have received a personalised email with renewal information.

Conversations by the Drachma Community - March 2016

Listen to the testimonies and experiences of Drachma members as they share their own story and journey of faith and sexual integration. Click on the link below:

https://www.youtube.com/watch?v=PeoxjxCPeHY

Archbishop Scicluna - No to Conversion Therapy

EUROPEAN FORUM OF LESBIAN, GAY, BISEXUAL AND TRANSGENDER CHRISTIAN GROUPS PUBLISHES A BOOK ON LGBT CATHOLICS AND THEIR STORIES

The stories of the LGBT Catholics in this book will make a difference in your life” assures Sister Jeannine Gramick in her prologue. Here you will find 34 personal stories divided into the six themes of: Family - Is Catholicism home? - A religious life? - A long journey - Significant events - Working for understanding and acceptance. 

The lesbian, gay, bisexual, transgender and non-gender-binary authors are aged from their 20s to their 80s and come from all walks of life in 13 European countries: Albania, Belgium, Czech Republic, England, France, Germany, Italy, Malta, the Netherlands, Norway, Poland, Russia, and Spain. 

These stories are for reading silently and for reading out loud, by all people - whether religious or not, whether LGBT or not. The authors share their stories of being LGBT and Catholic to help increase awareness, understanding and acceptance of LGBT Catholics and to ease the journeys of those still working on how to live out being both LGBT and Catholic.

* Drachma is a member of the European  Forum

BIRTHDAY GREETINGS FROM BRAZIL

The Catholic LGBT group 

GRUPO DE ACAO PASTORAL DA DIVERSIDADE 

of Sao Paolo - Brazil

 have sent Drachma LGBTI a very beautiful letter ... 

We reciprocate and thank them for their kind words and offer our prayers for their work in Brazil... 

May God continue to bless them!

Drachma's feedback to the bishops on the Lineamenta

In recent weeks, the Vatican issued a series of questions and points for reflection called the Lineamenta. The Vatican and the local Episcopal Conferences invited Catholic people and organisations to reflect on these Lineamenta and send feedback on the Family and related themes. 

In response to this invitation, Drachma reflected on the Lineamenta and issued the following feedback, which we are now posting on our blog.

*********************************************************************************

21 January, 2015

Mgr. M. Grech, President, Maltese Episcopal Conference, Bishop of Gozo

Mgr. C. Scicluna, Apostolic Administrator of the Diocese of Malta, sede vacante

Feedback on the Lineamenta

We wish to contribute our humble part towards widening the reflection leading up to the October 2015 assembly of the Synod on the Family. In this context we would like to communicate our thoughts that are the fruit of our experience as a group that is already immersed in the LGBTI pastoral field.

We have opted to limit our reactions to Question 40 of the Lineamenta and the corresponding paragraphs 54-55 of the Relatio Synodi (which the Lineamenta erroneously numbers 55-56).

The attached feedback includes a number of proposals that can be brought to the attention of the General Secretariat of the Synod. Some of these proposals can be implemented also locally.

We thank you for your kind attention and support.

With a promise of our prayers,

Chris Vella  and  Joseanne Peregin

Drachma

Feedback on the Lineamenta from Drachma LGBTI and the Drachma Parents’ Group

Title: Pastoral Attention towards Persons with Homosexual Tendencies

The wording used in the sub-title and in the question itself immediately poses great difficulty since it refers to ‘homosexual tendencies’. This makes homosexuality sound like something pathological or ‘curable’, while it is scientifically proven that homosexuality is neither of the two. Suggested alternative wording: Pastoral attention towards homosexual persons.

The pastoral care of persons with homosexual tendencies poses new challenges today, due to the manner in which their rights are proposed in society.

Again, this wording is fundamentally flawed. The real problem is not ‘the way in which gay people’s rights are proposed in society’. The real problem is the way in which such people’s fundamental rights are being denied by society (sometimes even by the Church). As Christians we believe that everybody, including gay persons, has the right to live his life in a dignified way, free from all types of persecution and discrimination. In many situations and in many countries it is such a fundamental human right that is being denied. Certainly the efforts being made to have such rights respected are not to be perceived by the Church as causing a challenge or a problem to its pastoral mission! We think that this sentence should be worded differently: The pastoral care of homosexual persons poses new challenges today, due to the manner in which such persons have been and are being marginalized by society, including by some members of the Church.

40. How can the Christian community give pastoral attention to families with persons with homosexual tendencies?

A homosexual person is a person. He or she is not a person ‘with homosexual tendencies’ – just as much as a heterosexual is a person and not just a person ‘with heterosexual tendencies’. This text should be recast as follows: How can the Christian community give pastoral attention to families with homosexual persons? Church members must be made aware of the trauma that homosexual persons pass through before, during and after their ‘coming out’. We know from our experience, that many parents find it extremely difficult to accept their children’s homosexuality, often owing to their religious upbringing. Therefore in her pastoral ministry with families the Church should encourage parents to accept their children’s sexuality – whatever it is. Always our children! In this way, LGBTI persons would find acceptance and love in the place where they most expect to find it – at home and within the Church. Indeed, according to Christian anthropology every human person is a son or daughter of God, made in His image and likeness. Hence before being ‘always our children’ such persons are, first and foremost, always daughters and sons of God. The wording of the previous paragraph 50 is very pertinent here: “Oftentimes, they (homosexual persons) want to encounter a Church which offers them a welcoming home. Are our communities capable of this, accepting and valuing their sexual orientation?” It is a known fact that a significant proportion of suicides is committed by LGBTI persons – often as a result of not feeling or not being accepted by their families. This alone brings out the need for much greater tact on the part of bishops, priests and pastoral workers when speaking of and dealing with these persons. The Church should take every opportunity (including this Synod) to be perceived, and in fact be, shoulder-to-shoulder with homosexual persons and genuinely concerned by the unjust way in which such persons are treated by society. The Church should stand, and be seen to stand, in their defence in the midst of a society that is all too often hypocritical and hostile towards them.

What are the responses that, in light of cultural sensitivities, are considered to be most appropriate?

We submit the following proposals: 1.     The Church needs to review paragraphs 2357-2359 and 2396 of the Catechism because: (a) The only place homosexual persons find something written about their reality in the whole Catechism is under the section entitled: Sins against Chastity. (b) The present text that reads “This inclination is in itself intrinsically disordered” (paragraph 2358) must be removed, especially the words ‘intrinsically disordered’. Nobody has the right to call ‘disordered’ what God himself has created! In this context the 1997 amendment to the CCC was a step backwards. (c)  The passages from Scripture and Tradition that are quoted in the footnotes to sustain Church teaching on this reality need to be reviewed as many advances in human sciences and biblical studies can shed new light upon this reality. 2.     The Church should introduce a Ministry for Lesbian and Gay Catholics (including gay priests and nuns). 3.     The Church should acknowledge the positive elements in civil partnerships. In this context the wording of (previous paragraph 52 of) the Relatio post disceptationem were particularly significant: “there are instances where mutual assistance to the point of sacrifice is a valuable support in the life of these persons”. Such unions, rather than undermining the institution of marriage, actually provide a structure in which people of the same sex who want a life-long relationship can find their place and protection and the relevant legal provisions. Such unions can enhance the values of equality and commitment in relationships, to which the Church already is very committed, because it is equality and the reliability of commitments between people that constitute the very basis for stability in society. If the Church starts using a new language towards homosexual believers living in a stable relationship that is based on the principles of fidelity, care and love, it will open up a new pastoral avenue not only with Catholic gay persons but also with gay persons of other faiths or none. 4.     Catholic LGBTIs should be protagonists in the formulation of the Church’s pastoral care of gays. Such pastoral care should not be about them and for them, but with them and from them. Through their direct and positive contribution, gay persons can be an enrichment to the Church and its vision. “Homosexuals have gifts and qualities to offer to the Christian community” (previous paragraph 50 of the Relatio post disceptationem). The Church can listen to homosexual persons by: (a) inviting LGBTI persons themselves (b) people involved in pastoral work with LGBTIs (c) theologians who have studied this subject, to be part of its commissions and study groups, to address the assembly in October 2015, and to participate in the redaction of Church documents on the subject (see 1 above and 5 below). 5.     We suggest that the Pope opens up a theological-anthropological discussion on fundamental questions such as gender, sexual orientation, gender identity, sexuality and the Scriptures. Such discussion would be expected to continue even after the October Synod is concluded.

While avoiding any unjust discrimination, how can such persons receive pastoral care in these situations in light of the Gospel? How can God’s will be proposed to them in their situation?

What we understand by the words ‘in light of the gospel’ is: unconditional love, forgiveness, tolerance, openness, acceptance, being non-judgmental. These are Christ’s own attitudes, and we should derive our light from Him alone. Such attitudes should be reflected in the Church’s language, its documents and its ministers’ dealings with gay persons. A Church that expels its own employees only because they are in a same-sex relationship or because they have entered into a civil union is not a loving, tolerant, non-judgmental, non-discriminating mother and/or sister. All those in pastoral work, or who are somehow in contact with gay persons and work in this particular field, should be adequately trained.          Particularly, seminarians’ formation should include training in this specific area. Such training is to be given by competent persons with an adequate background in psychology, since unfortunately there still exist many myths, misconceptions, ignorance and prejudices about this reality.

We would also like to comment briefly on paragraphs 54-55 of the Relatio Synodi.

As a general comment we would like to register our disappointment at the fact that most of the wording, vision and pastoral approach found in the first version of the Relatio post disceptationem (General Rapporteur, Card. Péter Erdő, 13 October, 2014) are absent from the present paragraphs.

54. Some families have members who have a homosexual tendency. In this regard, the synod fathers asked themselves what pastoral attention might be appropriate for them in accordance with Church teaching: “There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family.”

Is it possible that when the synod fathers asked themselves what pastoral attention is appropriate, the only thing that came to mind was that ‘there are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family’? Is a prohibition the only answer the synod fathers can offer to millions of gay persons? Is this an appropriate pastoral initiative? We acknowledge that this issue is new to the Church. We also appreciate that the Church has started to debate and study this reality, and for this we are grateful to God.

Nevertheless, men and women with a homosexual tendency ought to be received with respect and sensitivity. “Every sign of unjust discrimination in their regard should be avoided” (Congregation for the Doctrine of the Faith, Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 4).

Although the Relatio states that ‘Every sign of unjust discrimination in their regard should be avoided’ it omits any comment with regard to the unacceptable state of affairs in many countries where homosexuals are discriminated against, persecuted and even killed. It is unfortunate that the Church remains silent and fails to condemn the criminalization of homosexuality and the persecution and harassment of homosexuals. Such lack of solidarity puts into question the credibility of the Church regarding its commitment to receive homosexual persons ‘with respect and sensitivity’.

55. Exerting pressure in this regard on the Pastors of the Church is totally unacceptable: it is equally unacceptable for international organizations to link their financial assistance to poorer countries with the introduction of laws that establish “marriage” between persons of the same sex.

The Church appears to be more concerned that its pastors are being pressured – rather than preoccupied by the enormous physical and psychological pressure that is exerted on gays everyday throughout the world. Therefore, this part of paragraph 55 should be replaced by a new paragraph that categorically condemns all countries that criminalize homosexuality at various levels. As regards the question of funding: Funding to poor countries by certain organizations is sometimes linked to certain conditions. But such conditions are not exclusively gay-related (e.g. those that exert pressure to accept ‘pro-choice’ laws easily come to mind). Therefore this last sentence of para 55 should be removed from here completely and put in a separate paragraph under a different item and which would condemn all funding to developing countries that carry ties or conditions.

Drachma LGBTI and Drachma Parents

21 January 2015

European LGBT Survey

Stħarriġ Ewropew Dwar Persuni LGBT

L-Istħarriġ Ewropew Dwar Persuni LGBT jiġbor l-esperjenzi tiegħek bħala persuna lesbjana, gay, bisesswali jew trans li għandha ‘l fuq minn 18-il sena u tgħix fl-Unjoni Ewropea jew il-Kroazja. Huwa mmexxi mill-Aġenzija tal-Unjoni Ewropea għad Drittijiet Fundamentali (FRA), huwa kompletament anonimu u huwa disponibbli biex timlih online sa l-aħħar ta’ Ġunju 2012 http://lgbtsurvey.eu/. Tista’ timla l-kwestjonarju bil-MALTI (jew lingwi oħra mitkellma fl-Ewropa).

Jekk tagħti 20 minuta mill-ġurnata tiegħek biex timla dan l-istħarriġ ser tgħin ħafna biex jiġu rrappreżentati aħjar l-esperjenzi, opinjonijiet u l-ħtiġijiet ta’ persuni LGBT. Aktar ma’ jkun kbir in-numru ta’ parteċipanti, iktar ma jkunu kredibbli r-riżultati - aħna qed niddependu fuq għexieren ta’ eluf ta’ persuni LGBT madwar l-Ewropa, fl-ewwel servej ta’ dan it-tip - Nistgħu noqgħodu fuqek ukoll?

Qies l-esperjenza tiegħek għax tgħodd u ħu sehem f’dan l-istħarriġ! Qassam l-istħarriġ m’oħrajn billi tagħfas “share” fuq Facebook, Twitter u għid lil ħbieb LGBT dwaru!

European LGBT Survey

The European LGBT Survey collects your experiences as a lesbian, gay, bisexual or trans person who is over the age of 18 and living in the European Union or Croatia. The survey is conducted by the European Union Agency for Fundamental Rights. It is completely anonymous and it is available online until the end of June 2012 http://lgbtsurvey.eu/. You can fill in the questionnaire in ENGLISH (or other languages spoken in Europe).

Donating just 20 minutes of your day to fill out the survey will really help to better represent the experiences, opinions and needs of LGBT people. The greater number of participants, the greater the credibility of the results – we are counting on tens of thousands of LGBT people across Europe, in the first survey of its kind – Can we count on you too?

Make your experience count and take part in the survey! Share on Facebook, on Twitter, and tell your LGBT friends about it!

Quakers Meeting

The Religious Society of Friends (Quakers) have begun to hold a monthly meeting for worship in Malta which members of DRACHMA may be interested to attend. The Quakers have always advocated in favour of equality, originally in terms of gender and race but since the 1960s in terms of the equality between heterosexual and homosexual relationships while Quakers actively participate in annual PRIDE marches around the world to express their solidarity with the LGBT community.

Since 2009 the British Society of Friends became the first and only UK church to support and advocate gay marriage.

It should be stressed that Quakers have no creed, no priests or ministers nor a liturgy from which they preach. The meeting for worship is a silent affair where Friends sit in silence for one hour until a Friend may feel moved to say something. There is no discussion of what has been said and the meeting returns to silence. Quakers have always believed that it is only in silence that we can enter the light/hear God. After the meeting Friends often remain behind for thirty minutes to enjoy a cup of tea or coffee and the chance to catch up. All visitors are more than welcome and should you require further information you can contact Mark at georgefoxmalta@gmail.com.

Meetings take place at 11am on the first Sunday of each month in the Church Hall of the Holy Trinity Church (the Protestant Church), Rudolph Street, Sliema (the next meeting is scheduled for 5th February).

The yearly conference of the European Forum in 2012

Lead us beyond acceptance

http://www.euroforumlgbtchristians.eu/index.php/2012-amsterdam/english

Well Done MGRM & Drachma Parents' Group

Think Before You Speak - MGRM

Think Before You Speak

I am Gay and I am blessed. Drachma LGBT Group in Malta

I am Gay and I am blessed. Drachma LGBT Group in Malta

Interview by Silvia Lanzi, 10 July 2011

http://bit.ly/nrkSTV

"Traducendole, mi sono accorta che chi me le aveva mandate era una persona incredibile. Mi sono commossa, per la loro lucidità e profondità e ho voluto vedere che faccia avesse uno così saggio."

http://bit.ly/mR5waD

Open Letter to Matthew...

Dear Matthew,

I am writing to you as a brother protestant Christian. Does it surprise you that there are Christians who claim Jesus as their personal Lord and Saviour, have received the baptism of the Holy Spirit, take the bible as the authority for their lives and yet do not find Christianity and LGBT mutually exclusive?

In the church you attend you have been taught to take the word of God in the bible as authority. You are a new Christian and praise God for that. I have been born again for many years and have read the bible from cover to cover over ten times studying and meditating on God's word. There is a lot in the Old Testament that was for its time. Today, we do not circumcise our male children, we do eat pork and rabbit, we do not have slaves or multiple wives, etc. We are blessed by having the new covenant through Jesus, we are new creations living by faith not by law. There is a wonderful passage by Saint Paul in Galatians - I will copy it for you below but you can check it in your bible it is at Chapter 3 verses 24 to the end

24 So the law was our guardian until Christ came that we might be justified by faith. 25 Now that this faith has come, we are no longer under a guardian. 26 So in Christ Jesus you are all children of God through faith,27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

You should learn Verse 28 as a memory verse. In the Old Testament Gentiles, slaves, women and LGBT people were excluded but now we live by faith and are one in Christ Jesus. So do not have people tell you that when our almighty God made people gay he made a mistake. Or that living a loving faithful life as two gay men is sinful. Or that you can change your sexuality because what you can do by force of determination, peer pressure and prayer is simply to suppress it for a time. The problem you will encounter is that your dreams will still be gay and you will find yourself in a constant battle to restrain your God given desires. I would encourage you to watch the You Tube clip from the leaders of exgay exodus seeking forgiveness for misleading people into thinking what you have been taught about curing homosexuality.

What I want to say to you simply is that it is great that you have come to faith in Jesus. It is good that you have a fellowship of believers around you to love and care for you. However, when you find that your sexuality re-emerges and you find that your current fellowship will not accept you because of that, then please do not reject Jesus. There are protestant Christians within Drachma who will love and accept you as you are as a gay man. When that day comes please get in touch, and in a non-threatening way we can talk about what it means to be an authentic follower of Jesus without denying your own sexual identity.

With every blessing in Jesus

Barnabas

PS In case you are wondering about the account of Sodom and Gomorrah in Genesis 19 this was about the rejection of hospitality and gang rape rather than homosexuality. Just as the similar account of Gibeah in Judges 19 was also about the rejection of hospitality and gang rape rather than heterosexuality. I urge you to read all the bible for yourself under the direction of the Holy Spirit and not just accept the bits that others show you to support their agenda.