Monthly Archives: August 2014

Saturday Symposium: Future Celibacy and Vocation Topics

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Hi readers! Happy Saturday. We hope that you’re having a great weekend. Lindsey has had an awesome week getting into the full swing of things at the new job. We’re looking forward to spending a long weekend together. Today, we have plans to visit some of the critters at a nearby wildlife center.

Here’s our new Saturday Symposium question:

How this works: It’s very simple. We ask a multi-part question related to a topic we’ve blogged about during the past week or are considering blogging about in the near future, and you, our readers, share your responses in the comments section. Feel free to be open, reflective, and vulnerable…and to challenge us. But as always, be mindful of the comment policy that ends each of our posts. Usually, we respond fairly quickly to each comment, but in order to give you time to think, come back, add more later if you want, and discuss with other readers, we will wait until after Monday to respond to comments on Saturday Symposium questions.

This week’s Saturday Symposium question: As we reviewed our archives, we noted that we have been talking about a lot of LGBT topics in recent weeks. Some people have given us feedback that they wish we were talking more about celibacy and vocation. We do our best to give our readers input on the posts we write and would love to hear your thoughts: What questions do you have about celibacy and vocation? Have you been inspired by the example of a particular celibate person? Do you have questions you have wanted to ask us about celibate partnership? 

We look forward to reading your responses. If you’re concerned about having your comment publicly associated with your name, please consider using the Contact Us page to submit your comment. We can post it under a pseudonym (i.e. John says, “your comment”) or summarize your comment in our own words (i.e. One person observed…). Participating in this kind of public dialogue can be risky, and we want to do what we can to protect you even if that means we preserve your anonymity. Have a wonderful weekend!

Blessings,

Sarah and Lindsey

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

The Meaning of “Support”: A Second Response to Maria McDowell

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Most of the conversations we engage in involve people who see the world differently than we do in one way or another. Occasionally, the direction conversation takes clues us into the possibility that we and the other party are likely talking past each other; by all appearances we are using the same words in different ways. As we read Maria McDowell’s second response to us, we perceived that Maria might conceive of the term support differently than we do. Therefore, we thought it would be helpful to clarify what we are requesting when we ask for support from others. For those who have not been following along thus far, our post discussing our celibate gay agenda kicked off this discussion. In that post, we stated:

“We fear the possibility that a time may be approaching when celibate LGBT Christians have only two options: 1) attend a church with a liberal sexual ethic where, in many cases, celibacy is frowned upon or misunderstood and celibates are not supported adequately; or, 2) attend a church with a conservative sexual ethic where celibates are expected to deny their sexual orientations or leave.”

We understand why people might be confused by what we mean when we say that celibates need to be supported by their faith communities, and more specifically when we discuss our own struggle to find that for ourselves. We can understand why one might become angry if that person perceived us as asking for support while at the same time withholding the same from him or her.

When a person asks us for our support regarding any life circumstance, we like to take some time to talk with him or her to understand the request. The word “support” can be interpreted in a variety of ways. If a random person holding a clipboard approaches us on the street asking for support, he or she most likely wants us to part with some money or to sign a petition. If a friend calls us at 3 AM crying, he or she asks for our support implicitly by hoping we’ll pick up the phone, listen, and maybe provide some pithy words of wisdom. If a person on Facebook is posting constantly about support for a particular cause, chances are pretty excellent that he or she hopes we’ll take some action to advance that cause. If one of our friends is dealing with major stress amid a seemingly hopeless situation, he or she likely covets our prayers that God would somehow intervene. We all have our own natural filters for determining what a person intends when asking for support. Oftentimes, we hear a person’s request and align our response with the kind of support we could see ourselves desiring in the same situation. All of us who strive to show empathy and compassion can struggle with how to offer the “right” kind of support, especially as we frequently project our own meanings onto the original request.

It’s really hard for non-celibate people to have any idea of how to support an individual trying to live celibacy, especially a non-traditional sort of celibate vocation. We get that. We’ve done our best to be explicit about what kinds of support we find helpful while writing for many different audiences. We have discussed how people with more traditional sexual ethics could support celibate LGBT Christians, both as a category and within the context of our own church family. Our experience has shown us that these people can find  our use of LGBT language to describe ourselves perplexing. We have also discussed how people with modern, liberal sexual ethics could be more supportive of celibates, and challenged our readers to think a bit more carefully about what it means to affirm a person before claiming the label “Affirming.” For the sake of being absolutely clear: when we ask for support as celibate LGBT Christians, we are asking simply to be treated as human beings who are part of a community of believers. We are not asking for pity. We are not asking folks to speak out if we do not receive communion in a particular church for whatever reason. We are not asking people to endorse our way of life explicitly. And we are certainly not asking people to dote on us because of all the ways they imagine our celibate vocations must induce pain and suffering.

As we see it, every person needs support to live a Christian life. The two of us are not special or unique among people. While we feel somewhat flattered when people see us as an authority on celibate partnerships, we constantly stress that we are not experts, and frequently we haven’t the foggiest idea of what God would have us do next. We feel like we are building the plane while flying it, and we do not have all of the answers. We find it surprising that all of a sudden, a handful of readers regard us as authoritative experts who are somehow responsible for everyone else who is discussing (or has discussed in the past) related topics in a similar way as we are. This leaves little room for us to be regular humans trying our best to discern an unusual vocation. It seems that Maria is holding us at least partly responsible for how any person within our Christian tradition has ever responded to LGBT people. Additionally, it seems as though she sees a connection between us and authors calling for shifts in pastoral practice towards a more inclusive “third way” or with a bit more “generous spaciousness.” Perhaps we have read Maria incorrectly on this, and we’re sure she will correct us if we did. Regardless, we do not think it’s reasonable or fair to hold someone who is trying a different approach responsible the shortcomings of anyone else who also happens to be seeking space for a less polarized conversation.

One of the claims we were truly surprised to see from Maria is:

“Sarah and Lindsey have made their personal decision public. It is the public declaration of a private practice that makes their blog such an important contribution, in large part because it transgresses the very neat lines we hope to draw around biological sex, sexual activity, and affinity for the other.”

A Queer Calling is openly accessible to the public, yes. We agree with Maria that one of the contributions we are able to make is challenging various categorical boxes. We also agree that our decision to pursue celibacy does not exist in a vacuum: personal decisions of this nature do have an effect on other people. But at the same time, our pursuit of celibacy is not nearly as public as some might think. That we blog about our experience as a celibate LGBT Christian couple does not automatically mean we make a point to discuss either our celibacy or LGBT status within our local parish. Outside the blog, conversations with friends, and confession/spiritual direction, we do not discuss these matters in other areas of our lives. Defining celibacy as vulnerability, radical hospitality, a shared spiritual life, and commitment makes our celibacy visible as a way of life. Yet, even members of our own families were not aware of our celibacy until we began blogging because we never had a significant reason to bring it up. We don’t walk around with the word “celibate” tattooed to our foreheads. Truth be told, before launching A Queer Calling, the only people in our lives who had any idea about our practice of celibacy were our spiritual fathers and close friends.

We’ve saved what we understand as Maria’s core objection for last. Maria writes:

I am also aware and deeply appreciative of Sarah and Lindsey’s hospitality through our personal communications, and am glad that A Queer Calling does all it can to be hospitable in an inhospitable environment. I am 100% sure I would be welcome at their table with them, in their home. I would be delighted to swap stories and enter with them into their daily prayer life. Until that prayer life broadened to include their parish. At that point, the hospitality of their home broadens to include the hospitality of their larger household, their ekklesia. Whether we like it or not, their priest may be required by the rule of his church to include or exclude me based on whether or not I am sexually active. Since I do not know their church or their priest, the invitation to pray with them corporately will inevitable be fraught with anxiety and grief: will I or will I not be allowed to eat with my friends at their ecclesial table?

Maria rightly highlights the existence of church communities that actively exclude LGBT people — both non-celibate and celibate — from partaking of the Eucharist. Lindsey still has poignant memories of the first time Sarah discussed our relationship with the priest at our current parish. The outcome of that conversation was positive, but the experience of it was terrifying. We’ve both had dreadful experiences when seeking pastoral care in the distant and not-so-distant past. At one point, Lindsey was nearly asked to leave a Christian tradition entirely because word got around that Lindsey was planning a spiritual retreat for LGBT Christians. In Sarah’s previous Christian tradition, Sarah was once denied absolution during the sacrament of confession — not because of a sin, but because Sarah had used the word “lesbian.” In many Christian traditions, it’s all too easy for clergy members to become obsessed with homosexuality, ignoring everything else about a person’s lived experience. We are willing to say that if the only kind of a person a priest would exclude from the Eucharistic table is a sexually active LGBT Christian, then that priest has seriously misunderstood the praxis of excommunication. Priests and pastors can act in haste when talking with an LGBT Christian, so we understand why Maria would perhaps be nervous and anxious about having a conversation with our priest.

At the same time, we’re puzzled: how is it our fault or the fault of any member of our parish if our priest were to decide not to commune Maria? That’s completely, 100% out of our control. Deciding who is or is not permitted to commune is not our place as lay people. And quite frankly, we’re glad because that’s not a responsibility we would want to have. We don’t envy the job of our priests in this regard. Every Sunday, our church is full of both communicants and non-communicants. People abstain from communion all of the time for a multiplicity of reasons. We try to do our best to ensure that we are growing towards Christlikeness, and have no interest in ascertaining the exact reasoning of every non-communicant. The question of whether to receive communion or to abstain should invite sobering consideration where, periodically, most everyone will abstain from receiving.

We do understand the pain of not being able to receive communion during a Eucharistic service. We exclude ourselves from Eucharistic tables with some regularity. Our celibacy does not ensure that we are welcome at every Eucharistic table. We are members of a closed communion tradition, and we have chosen to follow our tradition’s wisdom on discerning when and where to receive communion. When we visit churches outside of our tradition, we don’t commune. And we greatly appreciate being offered space to choose not to receive.

Throughout all of these points, a central aspect we noticed as we read Maria’s latest response was her framing the discussion in terms of solidarity. Solidarity is not a word that we invoke much in these conversations because for many people it brings up associations with politically-charged activism, which is not at all how we conceive of our needs for support within a faith community. We’d be interested in hearing Maria’s take on what she means when she discusses solidarity and support. What we mean when we say “support” is being surrounded by other Christians who treat us like people. We want to join our humanity with the humanity of everyone else seeking Christ. All Christians need encouragement to grow towards Christ, and part of existing within an ekklesia necessarily is supporting others in their journeys to unity with God.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Love, Languages, and Logic

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A reflection by Lindsey

As I have been discerning my celibate vocation over the past few years, I’ve heard a lot of objections on various grounds. Many people say that celibacy cannot possibly be life-giving because physical touch is one of five “love languages.” Gary Chapman championed the concept in his 1995 book, which has spawned all sorts of spin-offs. I know people who have spent considerable time discerning how words of affirmation, acts of service, receiving gifts, quality time, and physical touch affect how they experience love. Some believe that if they understand their own love languages and how their loved ones have different native tongues, then they will be able to love much better.

There are merits to Chapman’s ideas. Anyone who has ever received a Lindsey hug knows how much I value my ability to speak the language of physical touch. But recent experiences have me questioning if love’s languages are quite so logically discernible.

Sarah is adjusting to life with Ménière’s disease, and it’s progressing quickly. If you’re like me, this is probably the first time you’ve ever heard of this condition. It’s a degenerative inner ear disorder that impacts hearing and balance. It causes unpredictable attacks of vertigo accompanied by fullness and ringing in the ears and temporary hearing loss. Over time, the hearing loss becomes permanent, ranging from mild to profound in severity depending upon the specific patient. Treatment involves trying to slow the degeneration, and the options are none too appealing. Speaking candidly, some are outright terrifying. Sometimes in frustration and sadness I find myself asking, who wakes up in the morning wondering whether within a few weeks/months/years, he or she will be trying to decide whether to go with steroidal injections that accelerate hearing loss or with a surgery to cut nerves of the balance and motion sensors? This condition is life-altering in many ways.

While some might argue that it’s Sarah’s diagnosis and not my responsibility to manage, it affects my life also. Daily, I get to make all kinds of fun choices. Drastically limiting sodium intake is a first line defense. I oscillate between being shocked by the amount of sodium in everything and feeling triumphant when I’ve managed to prepare surprisingly creative meals where all the ingredients combined have less than 400 mg of sodium. (And, being the engineer that I am, I tend to press a bit harder to see if I can keep that total reliably below 300 mg.) I have tried to transition our kitchen into a low sodium kitchen because it’s easier to avoid eating particular items if you don’t have them in the house at all. Restaurants rarely have meals that are low enough in sodium, so we’re having to rethink what we want to do when we want to be out and about in the city.

Despite our best efforts, Sarah continues to experience periods of temporary profound hearing loss, and over the past few weeks we’ve witnessed the level of permanent hearing loss increasing. I didn’t really gain any empathy for what Sarah has been experiencing until I played around with a hearing loss simulator. And…wow. My mind was completely blown. I didn’t realize that it was possible for people to lose the ability to hear certain letters. If you’re a hearing person, could you imagine living your life in a constant game of Wheel of Fortune? Sarah has been working with a great ear, nose, and throat (ENT) doctor who specializes in inner ear disorders, but Sarah’s audiograms show continuing declines in nerve function. We’re bracing ourselves because we anticipate doing what we can to preserve balance in at least one ear, which likely means we’ll make choices that accelerate Sarah’s hearing loss.

When faced with complete helplessness, I’m generally okay with searching for a way to do something rather than nothing. Sarah has a good number of close friends in the Deaf community. I’ve been doing what I can to develop survival ASL skills. So far, most of my letters are recognizable (by Sarah) even though I’m still trying way too hard and cramping my hands. We’ve been practicing my alphabet with the School Song from Matilda the Musical. I also know the exceptionally important signs for “hamster” and “squirrel” and can sign some of my most frequently used phrases. I sometimes join in as Sarah studies for ASL class. In addition to Sarah’s course, we’re looking forward to attending ASL sessions offered for free at the public library so I can expand my basic vocabulary.

Periodically over the last several weeks, these realities have hit me hard. I reflect frequently on what it means to me to tell Sarah that I’m opting in, 100%. I’m still in, and I have no intention of going anywhere. The mindboggling “logic” of love continues to surprise me. I’m learning something about how Christ neither leaves nor forsakes us. I see a great deal of wisdom in doing what I can to adapt to changing situations rather than focusing all of my efforts into praying that Christ would magically restore Sarah’s hearing. To be sure, I pray about the situation constantly. Yet my mind constantly wanders towards how hearing people have a number of misconceptions about deaf and hard of hearing people. When I get into engineering mode, I think about designing something that has broad import and meets Sarah’s needs. I think about how having even basic conversation skills in ASL will enable me to connect to a whole new group of people.

As I’ve learned to live into my celibate vocation, the word “choice” has taken on new meaning for me. The easiest thing for me to control in this situation is my attitude. I have made different choices regarding my personal level of investment. It’s easier for me to zoom in my energies on mastering low sodium cooking than it is for me to learn ASL. Vocations tend to work best when people can build upon their natural strengths. Nonetheless, the cost of living one’s vocation is high. I really dislike the idea that Sarah and I need to figure out other ways to have fun. Restaurants offered such a perfect solution for my introversion and Sarah’s extroversion. A desire to empathize with Sarah has changed my understanding of what it means when a person is deaf or hard of hearing. I’ve been praying about how Christ wants this new understanding to impact my life, and I sense that I will have more and more opportunities to interact with people who are deaf or hard of hearing.

We’ve written a number of posts where commenters have asked us, “How is what you’re talking about different from a marriage?” I’d like to pre-empt that question a bit. Over the last several weeks, I’ve noticed some interesting trends in my thoughts:

  • I keep thinking about the people I haven’t met yet. I have at least four (five, if you count Sarah) friends who are deaf, hard of hearing, or in the process of losing hearing. But I find myself prayerfully musing on the people I will meet as Sarah develops greater confidence in conversing in ASL.
  • The engineer in me is pretty frustrated with the state of our technological solutions for people who lose their hearing after growing up in the hearing world. I’m keeping a notebook of ideas to see if I can work with people to develop the ideas further.
  • I reflect on people I’ve met while supporting Sarah with other health concerns.

We talk often about how the celibate vocation enables people to love and serve the world differently. While I certainly do not want to lose the ability to communicate effectively with Sarah, my thoughts turn quickly towards other people in similar situations. The fact that Sarah is hurting is a comparatively minimal part of my outrage at the state of things. I should note that my outrage is reasonably massive, but it’s clear that the situation developing within our community of two will spur action that extends far beyond our little family. Mother Maria of Paris frequently wrote on the need to serve people on the margins of society. I find myself asking for her intercession as I work to discern my next steps.

I am not the only person who has had to navigate receiving tough health news within his or her family. Many people give their all to caring for and advocating on behalf of their loved ones. I have been amazed to watch parents and children rallying together during health crises, and in no way do I want to belittle the selfless gifts of those who are not living celibate vocations. They give themselves to each other as a family. Monastics will frequently devote themselves to caring for one another, explaining their actions in terms of attending to their brothers or sisters. I’ve noticed that through this most recent health ordeal, God is challenging me to open my heart that much more towards people as he keeps reminding me over and over again that Sarah is human. I’m not quite sure what to make of that rather consistent nudge in my prayer life, but I’m seeing how it directs me towards loving and serving the world in a way that is unlike any I’ve ever known.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Loving Celibacy until Life’s Twilight — Fr. Matthew Kelty

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Everyone has role models when it comes to living their vocations. As we’ve stated before, we want to share stories of people whose lives and celibate vocations have inspired us. We draw on historic examples as well as people we know currently living celibate vocations. Every celibate person provides insight into the unique textures of this type of vocation. Today, we would like to introduce our readers to Fr. Matthew Kelty.

Fr. Matthew (1915-2011) is best known as Fr. Thomas Merton’s confessor. Born Charles Richard Kelty Junior, he was ordained in 1946. He served as a missionary in Papua New Guinea from 1947 to 1951 and eventually made his way to the monastery at Gethsemani near Bardstown, Kentucky in 1960. He wrote an autobiographical spiritual reflection called Flute Song, where he described the processes of discernment being analogous to finding the song that lives in a flute. Readers can get a further glimpse into his spiritual wisdom by reading his homilies delivered at the monastery. After Fr. Matthew had reposed, news outlets took note of his essay entitled “Celibacy and the Gift of Gay” that appeared as an epilogue to My Song is of Mercy.

Lindsey first encountered Fr. Matthew’s story shortly after reading Wesley Hill’s Washed and Waiting. Lindsey felt that it did not deliver on it’s promise to discuss how gay Christians could experience God’s favor and blessing, and experienced a sense of sadness after reading it. But not two weeks later, Lindsey learned about Fr. Matthew and jumped to read more because “Celibacy and the Gift of Gay” seemed an entirely intriguing concept.

We find Fr. Matthew inspiring because he provided thoughtful spiritual guidance to his congregation while being openly gay. His homilies included organic references to issues within the gay community far before efforts to create inclusive churches. Many of his writings drip with wisdom. Consider, for example:

There are many kinds of men, there are many kinds of gay. There are many ways of explaining the genesis of what it is to be gay, just as there are many ways of living out that gift (pg. 256).

He describes how a celibate gay person can work on integrating his or her sexuality when he says:

For the gay must become comfortable with his being a human, two dimensional, tough and tender, strong and gentle. His search for wholeness is not a search for personality, but for Christ, who cannot be met by anything less than a person, let alone be loved. The love of God is possible in depth only to the whole person, at least the beginnings of one. From there on the limit is no limit (pg. 258).

His writings are challenging and include exhortations that would cause many people to question their received understanding of sexuality. His discussion of communal love is thought-provoking:

Communal love is a Godsend, be it formal or unstructured, yet only when men are free of the shackles that inhibit. And since those who tend to worry will worry here about sex, the answer is simple: sex is no problem. Love is. Where there is no love you can expect sex to emerge. All men want love, celibates too. Sex can be one way of loving, but it is absurd to say: no sex is no love, as absurd as saying sex is love (pg. 259).

It’s rather incredible to us that Fr. Matthew was writing these quotes in 1994.

Fr. Matthew had lived the majority of his life before he wrote “Celibacy and the Gift of Gay.” When Lindsey first read his essay, in addition to his autobiography and homilies, it became abundantly clear that Fr. Matthew saw himself integrating his sexuality rather than oppressing it. His tone was never in-your-face, but he wrote as a person fundamentally connected with himself through contemplative prayer. He reminded us of the importance of looking for people who have discovered how celibate vocations give life, even into our twilight years.

Trying to make sense of your celibate vocation can be hard when you are in your twenties. You have the bulk of your life still to live. It’s great to meet people old enough to be your grandparents or great-grandparents who are relishing in their celibate vocations. They’ve lived their lives and discerned their ways by asking difficult questions. Fr. Matthew lived through some pretty incredible times, but he came out at the end still singing about the celibate vocation. His song gives us a lot of hope.

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Saturday Symposium: Community and Loneliness

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Hello everyone! It’s great to be enjoying another weekend with you all. We hope that your summer-to-fall transitions are going well (unless, of course, you’re in the Southern hemisphere and are transitioning from winter to spring. We always enjoy the new life of the spring season).

Here’s our new Saturday Symposium question:

How this works: It’s very simple. We ask a multi-part question related to a topic we’ve blogged about during the past week or are considering blogging about in the near future, and you, our readers, share your responses in the comments section. Feel free to be open, reflective, and vulnerable…and to challenge us. But as always, be mindful of the comment policy that ends each of our posts. Usually, we respond fairly quickly to each comment, but in order to give you time to think, come back, add more later if you want, and discuss with other readers, we will wait until after Monday to respond to comments on Saturday Symposium questions.

This week’s Saturday Symposium question: Many people associate living celibacy with dealing with loneliness. The Guardian recently reported on how loneliness can be characterized by loss and transition. Without community involvement, many people who are socially isolated and in need of support can go unnoticed. Therefore, we’d like to ask: When do you know that another person is lonely? What roles do transition and loss have in increasing the likelihood that a person might be lonely? How can a community support a lonely person? How can a lonely person find supportive communities? Are there ways to transition and grieve that create meaningful connections for people?   

We look forward to reading your responses. If you’re concerned about having your comment publicly associated with your name, please consider using the Contact Us page to submit your comment. We can post it under a pseudonym (i.e. John says, “your comment”) or summarize your comment in our own words (i.e. One person observed…). Participating in this kind of public dialogue can be risky, and we want to do what we can to protect you even if that means we preserve your anonymity. Have a wonderful weekend!

Blessings,

Sarah and Lindsey

Comment Policy: Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.