Category Archives: Spirituality

“What do celibate gay Christians long for in this life? In the Eschaton?”

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We had originally planned a different post for today, but yesterday we received a very thoughtful question that we wanted to address right away because of its timeliness:

“In thinking about Advent, what would you say that you and other gay Christians pray and long for with regard to your sexuality? What are you looking for in the eschaton? In this life?”

That’s a heavy question with a complicated answer, and the two of us spent a few hours yesterday discussing it. As with most questions of this sort, there is a variety of possible answers. How a celibate gay Christian would respond depends largely upon his/her reasons for choosing celibacy and whether he/she sees his/her sexuality as something to be excised or something to be integrated.

We know folks who would say, “In this life I hope to remain faithful to the scriptures and the teachings of my Christian tradition, and in the Eschaton I hope that I’ll finally have freedom from same-sex attraction.” People who hold this perspective tend to see being gay (or same-sex attracted, whichever type of language they prefer) as a painful cross to bear. Some face continual struggles with promiscuity or pornography. Some celibate gay Christians have experienced their sexual orientations exclusively in ways that cause distress. But this certainly isn’t everyone, and we would guess that it is not the majority. We know people who hope that everyone will be heterosexual in the Eschaton. We also know people who hope that they’ll come to understand sexuality as a gift in the way that married people have experienced it. Additionally, we know people who hope that all humans will become nonsexual beings in the Eschaton.

As for the two of us, these are our prayers and longings for this life with regard to our sexuality:

That God will continue to help us use our sexuality and vocation in ways that glorify him and bring forth his Kingdom. Traditionally, Christianity has considered celibacy to be a higher calling. That does not mean we are more virtuous or righteous than married people. It means that in certain ways, more is expected of us. This is not something to be prideful about: it’s intimidating and often frightening. We can only make feeble attempts at living into what God calls us to do and be, but we hope that with God’s help we will continue to improve.

That churches will see value in celibacy and support people in creating a positive vision of celibate vocations. Celibates have always been the minority in Christianity, and celibacy has been a countercultural way of life in nearly every Christian historical context. Living celibacy is often an attempt to meet a high spiritual expectation while existing in a culture that sees celibate people as freaks, and this is especially true for celibates who live in the world rather than monasteries or some form of religious life. In Orthodoxy, there are almost no discussions at this point about non-monastic celibacy. In Catholicism, there is a recognition that lay celibates in the world have a vocation, but there is almost no guidance about what this means or how one should live it out other than “don’t have sex.” In most Protestant denominations, celibacy has been dismissed as unfavorable at best, abnormal at worst. And there are many people in all three branches of Christianity who have made an idol of marriage. We hope to see these problems addressed, and we desire to be part of the solution.

That the language policing in both conservative and liberal churches will stop. Gay people who are intentionally celibate are often met with hostility simply because we use LGBT language. We know heterosexual Christians who behave as though celibacy means nothing if one also identifies as gay. Sometimes we think these folks would rather see us excise LGBT language from our vocabularies than see us grow into our vocations positively, and that is absolutely depressing. What’s even more depressing is that some seem to view preaching the message of celibacy as more important than preaching the Gospel. This has often been our experience of conservative churches, but liberal churches can also have unhelpful ways of language policing. If a celibate person in one of these contexts chooses to use the language of “same-sex attraction” rather than “LGBT,” more often than not it will be assumed that he or she is engaging in self-hatred and is perhaps delusional. We know heterosexual Christians and non-celibate LGBT Christians who refuse to discuss celibacy in any positive way and behave as though preaching the message of “it’s okay to identify as gay” is more important than preaching the Gospel. One of our greatest hopes for this lifetime is that people who are not gay and celibate (or insert whichever word you choose) will spend more time listening, less time language policing, and a lot less time presuming that they understand the gay celibate experience better than we do.

We also have these prayers and longings for the Eschaton:

That we will see our vocations perfected and experience the angelic life of celibacy more fully. We do not know much about how the ideal celibate life should manifest. We sense little glimpses and write about these ideas (which are only prayerfully considered guesses) on the blog at times, but it would be impossible for us to offer a comprehensive vision of what lay celibacy should or could be at its fullest. In the Eschaton, we hope to see completely what we have seen only faint glimmers of in this lifetime.

That we will understand fully how God redeems culture, language, ethnic heritage, class, ability, gender, and sexuality. All we know about the Eschaton is that we will be ourselves, but glorified. It’s impossible to know in this lifetime what “glorified” actually means. To what extent will all of us be the same, and to what extent will we maintain the differences that once formed our identities at incarnate beings? It doesn’t seem right to us to declare that because we’ll all be unified in the Eschaton, we’ll necessarily be the same in every possible way. To our way of thinking, it’s impossible to know whether redemption of ethnic heritage means that people who were Russian, Greek, Nigerian, etc. in earthly life will be stripped of all ethnic and cultural differences. Or an example that has hit home for us within the past year: will d/Deaf people become hearing people in the Eschaton, or do hearing people assume this will happen simply because they see hearing as a state superior to deafness? Right now we have more questions than answers about the Eschaton, and those questions include sexuality and gender identity. We do not think it is possible to know that in the Eschaton, all people will be nonsexual, or heterosexual, or whatever sexual orientation they experienced in their incarnate bodies. But we do hope that everything beautiful and God-honoring about all layers of our identities will carry over into our glorified state.

Whether you are a celibate gay Christian or not, what do you pray and long for in this life and in the Eschaton? This could make for a wonderful discussion in the comments.

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Vulnerability Brings Charity to Life — Henri Nouwen

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As we share about our experiences as celibate LGBT Christians, people ask us frequently if we know about Henri Nouwen. Nouwen has achieved a kind of celebrity status amongst participants in this conversation, especially those who are Catholic. His life, particularly while living at L’Arche, offers arguably one of most vivid portrayals of what celibacy can look like in our current cultural context.

Because Nouwen is so well-known, we have decided to take a different approach to this celibate profile. Instead of giving an introduction to Nouwen (several already exist) we would like to describe some ways that his life and writings map to our four core values of celibacy: vulnerability, hospitality, shared spiritual life, and commitment.

Nouwen’s life offers a counter-cultural embrace of vulnerability. He understands that leadership comes when a leader offers his or her vulnerable self:

“I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self.” –from In the Name of Jesus

Nouwen has a way of appreciating that every person can gift others with his or her vulnerability. One reason Nouwen stands out to many people we know is that he voluntarily entered a life of serving people with a range of physical disabilities. Yet, Nouwen attempted to pass on a vision of disability that was rooted in profound respect for the image of God found in each person rather than viewing those he served as problems to be solved. Nouwen wrote a book called Adam, God’s Beloved where he detailed how Adam — who needed around-the-clock care — became his teacher and guide. It is clear that Adam taught Nouwen much about how simply being present with another person can be transformative, inspiring Nouwen to pen things like:

“Those who really can receive bread from a stranger and smile in gratitude, can feed many without even realizing it. Those who can sit in silence with their fellow man not knowing what to say but knowing that they should be there, can bring new life in a dying heart. Those who are not afraid to hold a hand in gratitude, to shed tears in grief, and to let a sigh of distress arise straight from the heart, can break through paralyzing boundaries and witness the birth of a new fellowship, the fellowship of the broken.” –from Out of Silence: Three Meditations on the Christian Life

Being present for a friend or loved one often requires a great deal of commitment. Nouwen frequently described commitment as the kind of compassion that draws near to the vulnerable. In Nouwen’s thinking, vulnerability and compassion are two sides of the same coin and integral to the Christian life.

“Compassion asks us to go where it hurts, to enter into the places of pain, to share in brokenness, fear, confusion, and anguish. Compassion challenges us to cry out with those in misery, to mourn with those who are lonely, to weep with those in tears. Compassion requires us to be weak with the weak, vulnerable with the vulnerable, and powerless with the powerless. Compassion means full immersion in the condition of being human.” –from Compassion: A Reflection on the Christian Life

And compassion helps people move from hostility to hospitality:

“Hospitality means primarily the creation of free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. It is not to bring men and women over to our side, but to offer freedom not disturbed by dividing lines.” –from Reaching Out

Vulnerability enables us to find common ground even with people most different from us. Responding with compassion brings us to a place of hospitality for others through seeing our common humanity. This incarnational way of living helps us cultivate a shared spiritual life because we start to identify with others’ vices and others’ virtues:

“To care means first of all to empty our own cup and to allow the other to come close to us. It means to take away the many barriers which prevent us from entering into communion with the other. When we dare to care, then we discover that nothing human is foreign to us, but that all the hatred and love, cruelty and compassion, fear and joy can be found in our own hearts. When we dare to care, we have to confess that when others kill, I could have killed too. When others torture, I could have done the same. When others heal, I could have healed too. And when others give life, I could have done the same. Then we experience that we can be present to the soldier who kills, to the guard who pesters, to the young man who plays as if life has no end, and to the old man who stopped playing out of fear for death.

By the honest recognition and confession of our human sameness, we can participate in the care of God who came, not to the powerful but powerless, not to be different but the same, not to take our pain away but to share it. Through this participation we can open our hearts to each other and form a new community.” -from Out of Solitude: Three Meditations on the Christian Life

Nouwen’s writings are accessible to do many people because his work is vibrant with spiritual wisdom. If you are still looking for Advent reading and waiting in hope for the ability to live out charity and other Christian virtues, we strongly recommend Nouwen’s writings, especially those on compassion. We wouldn’t be surprised if many of our readers are already familiar with Nouwen’s work. Feel free to share your own reflections in the comments.

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 Joy of Beginnings

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In today’s world, there’s little room for gray area between obsessing over perfection and seeing any sort of half-baked effort as worthy of praise. Either we insist on stark separation between successes and failures or we give everyone a participation ribbon and say that quality doesn’t matter. We fixate on outcomes: what was our race time? What grade did we receive on the project? How did the band sound at the concert? When we will earn an annual salary that allows us to live comfortably? Amid the chaos, it’s easy to lose track of the beginning and the importance of beginning well.

It’s school concert season. We’re looking forward to attending the plethora concerts at the school where Lindsey teaches. Lindsey’s dad once remarked that the true measure of a parent’s devotion is the sixth grade orchestra concert. We’re sure that any parent who has heard the squeaks, creaks, screeches, squeals, and other indescribable utterances of new strings and brass players has some sympathy for Lindsey’s dad’s position. But beginning bands and orchestras everywhere have something to tell us about the joy of beginnings.

Making beginnings is hard. Taking first steps involves a lot of falling flat on your behind. Sitting with a 3-, 4-, or 5-year-old just learning how to read can try the patience of many people. Learning to tie your shoes is hard. Trying to figure out why math suddenly has letters in it when you get to 7th, 8th, or 9th grade has never been easy. Declaring a college major can be a major cause for existential crises. Beginnings are rarely glamorous.

Sizing beginning steps for another person is even harder than determining what you need when starting something for yourself. Do you throw new language learners into the deep end of an immersion experience? Do you risk picking repertoire so easy that a musician doesn’t have to practice at all? Do you seek objective measures of “talent” before indicating that a person has potential? Do you take the attitude that everyone is constantly beginning?

Beginning anything that’s positive, godly, or holy is a joyous experience. When you get started, you expect that it’s going to be hard. There’s something about knowing just enough to make an honest attempt, however falteringly. Beginnings can be fragile. What beginner wants to continue trying when he or she is being held to an impossible standard by someone unwilling to nurture the effort? Conversely, what happens when a person’s natural aptitude and circumstances make a particular beginning relatively easy and straightforward? What about the risk of developing an entitled, “I’m invincible!” attitude?” Trying to find the balance between recognizing the effort and fostering growth is hard.

In terms of fostering spiritual growth, it’s no surprise that churches and their clergy have trouble finding the sweet spot between giving everyone a pat on the head accompanied by, “God loves you. Don’t worry about your sins,” and praising an exalted ideal that is anything but obtainable. There are Christians who are terrified of saying the word sin because they don’t want to drive others away from the church. When this happens, churches can neglect serious conversations about important subjects in the interest of trying to get along. Conversely, there are Christians who are absolutely willing to play hard ball at all times lest they become complicit with someone else’s sin. Conversations happen in these circumstances, but they’re detached from any sense of lived experience. Exclusive use of either approach fails at providing appropriate spiritual guidance. With the first approach, any spiritual growth that occurs seems to be by happenstance rather than challenge toward spiritual maturity. With the second, people often feel so much pressure to put on their “perfect Christian” masks that they fail to share life together.

Remembering that we’re all beginners at Christlikeness can do a lot to help us grow closer to God. Preparatory seasons like Advent and Lent are a great time to think about making a beginning. Even though Lindsey’s faith journey started in a church with a liturgical calendar, it took Lindsey 7 years to have any sense of personal Advent devotion. During Lindsey’s senior year of college, Lindsey felt a strong need to observe the season and fashioned dorm-friendly candles from construction paper. Each Sunday leading up to Christmas, Lindsey would tape a flame in place. Lindsey has never quite figured out why observing Advent as Advent is so important, but something keeps gnawing a bit inside every year about why preparing for Christmas matters. If someone would have given Lindsey an extended lecture about the importance of using real candles, praying exclusively from one particular prayer book, or attending services at churches that use the right rubrics for Advent, then the joy of Lindsey’s effort with construction paper would have been lost.

Beginnings can also be broadenings. Sharing our life together has given the two of us opportunities to broaden our spiritual practices. Sarah has taught Lindsey a lot about how the rosary can foster devotion to God and understands that Lindsey does not have the same kinds of experiences in praying the rosary. Sometimes a beginning remains a beginning. Other times, a beginning fosters something new. Lindsey grew up praying whatever came to mind in freely-formed prayers. When we met, Sarah didn’t exactly know what to make of Lindsey’s prayerful outbursts. Sarah was hesitant about free-formed prayer and was cautious about praying aloud. Lindsey understood where Sarah was coming from, so we spent time together discerning how free-formed prayer would be a part of our shared spiritual life. There have been many times in our life together where we have wanted different ways to share Sarah’s health needs with God. Sarah has often used periods of illness to experiment with free-formed prayer. As a consequence of using free-form prayer more regularly, Sarah’s prayer discipline has broadened to include spontaneous prayers with traditional prayers. If we were not patient with each other regarding differences in spiritual practice, both of us would feel discouraged. At the same time, if we did not challenge each other to explore new ways of connecting with God, neither of us would experience much development in our prayer lives.

Advent and school concert seasons have some things in common. In Advent, we wait. We wait for Christ who is to be fully revealed to us in the fullness of time. We have the prophesies, and we hope with big expectant hopes. Our Advent efforts are feeble and often out of tune. By observing Advent each year, we hope to get just that much better. Marking Advent creates space for celebrating the joy of beginnings, even if we know that there’s far more to the story. Christ’s incarnation is a story of meeting people where we are while simultaneously inviting us to participate in a much larger story.

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.

On Uselessness, Creativity, Dreams, and Letting Go

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A reflection by Sarah

“Yes, those who are sick or incapacitated in some way show the features of Christ; there is a “usefulness of uselessness”. After all, the most useful hours that Christ spent on this earth were on the cross, though they seem utterly useless from our prag­matic point of view.”

This bit of wisdom from the great spiritual writer and activist Catherine de Hueck Doherty came my way rather unexpectedly yesterday afternoon as I was sifting through some old files of research materials on my laptop. Feeling convicted by recent discussions about racism, I was looking for a particular quotation of Catherine’s on discrimination and segregation. But instead, God saw to it that the above paragraph fell before my eyes not even five minutes into my search.

By the time you read this post (if you read it the morning of its release) I’ll be at the hospital getting prepped for and undergoing a surgical procedure on my right ear. At this point in my process of managing life with Ménière’s disease, all nonsurgical treatment options have failed to reduce my chronic vertigo or prevent further permanent hearing loss. As much as I’ve tried to continue living a regular life that includes teaching, dissertation writing, babysitting my favorite toddler, being active in church, and other parts of laboring in my vocation, I have to admit that my level of ability has changed over the past few months — likely over the past few years despite my not noticing it so much until this year. The greatest challenge by far is accepting how my current situation fits into the way God is calling me to spend my life.

I’ve shared here before that doing art is one of my hobbies and that I planned to share some of my images here eventually. As I’ve experienced more periods of exhaustion from vertigo, I’ve found myself drawing or painting from my bed almost every day. I’m feeling rather inarticulate at the moment, so for the rest of this post I’ll use some of my artwork to assist me in reflecting. For starters, this is what I like to imagine is actually happening inside my ear on days when the tinnitus is particularly loud.

Tinnitus

Tinnitus

And this is how it feels to experience a vertigo episode that lasts for hours and includes multiple falls while attempting to get to the bathroom.

Falling

Falling

Returning to the Catherine Doherty quote at the beginning of this post, over the past few months I’ve noticed myself feeling especially useless. I’ve been unable to make dissertation progress, I’ve had to miss much more work than usual, and I’ve had to stop babysitting altogether. Some weeks, I’ve noticed depression symptoms creeping back in, and I’ve wondered whether there’s any meaning to a life lived constantly bouncing back and forth between extremes: productivity and inactivity, balance and out-of-control spinning, working and lying in bed with an art journal, hearing and deafness, good health and total disability. Identity questions that I never expected to arise for me at age 30 have been bursting forth from some place inside that I did not even know existed.

Unzipped

Unzipped

After several weeks of thought, prayer, and consultation with Lindsey, I reached the terribly painful conclusion that it would be best for me to discontinue Ph.D. studies at this time. This decision comes at a great cost, and I’ve already heard every possible challenge including, “Can’t you just take medical leave?” and, “You’re almost there. You’re ABD. Earlier this year, you were seeing the light at the end of the tunnel. Can’t you just push yourself to finish and take a break then?” Being totally honest with myself, I have to admit that the answer to both of these questions is “No.” I’ve been pushing myself to finish. I’ve been pushing as hard as I possibly can, which only makes me feel guiltier and more worthless when I can’t even get out of bed three days a week. Severe Ménière’s disease by itself is complicated enough. Trying to manage a dissertation in the midst of constant symptoms makes life a nightmare, and being able to call myself “doctor” is not worth what I’ve been putting myself through since my health began to decline rapidly.

My experience of my doctoral program has been fantastic. I couldn’t have asked for a better advisor or committee of readers. I received my MA from the same institution, and from the time I visited campus for my first interview I knew that God was calling me there. But just as clearly, now I hear God calling me to spend this season of life differently. It’s time to let go. As is true for navigating many tough decisions, my art served as a great processing tool.

Chotki

Chotki

Synthesis

Synthesis

Ecclesiastes 3

Ecclesiastes 3

So where is the meaning in all of this? At one time, it was my dream to serve God and minister to others by being a good academic theologian. I wanted (and still want) to share my love of Christ and his Church with university students, challenging them to think more deeply about their assumptions and guiding them toward using their gifts for the greater glory of God. I don’t think I’ll ever stop being a theology teacher. Even if I need to take a semester off here and there, I am confident that teaching is a significant part of my vocation. But lately, I’ve been wondering if God might be using my experience of hearing loss to open new pathways of ministry — even if all I can do some days is paint pictures of peacocks.

His Name Is Isidore

His Name Is Isidore

In moments when I see a playful peacock or an autumn dancer finding its way into my imaginative consciousness, I can’t help but feel joy during an immensely difficult period. Being a Christian has taught me how to wait for hope, joy, and even victory. There’s something profound when the Church observes Christ’s passion with full knowledge that the resurrection is coming. As with Great Lent last year, I find myself plunging into Advent’s darkness knowing that the Light will arrive.

Holy Week and Paschal Vigil

Holy Week & Paschal Vigil

Caught But Not Held

Caught But Not Held

Twister

Twister

Lindsey and I have been praying about what my hearing loss might mean for my ministry. I know that many of you have been remembering me in your prayers. Thank you so much. I’m profoundly grateful. I have questions about how God is shaping my vocation as my hearing loss creates new opportunities for experiencing the world differently. In this sense, it has shown some signs of being a vocational gain. And so I continue to entreat God, remembering Mary’s guidance to do whatever Christ tells me to do…and Catherine Doherty’s reminder that there is a sense of usefulness even in uselessness.

I’ll end today’s post with two abstract interpretations of the inner ear. I’m the sort of nerd who watches videos of any surgical procedure before undergoing it myself, and I’d like to imagine that what lies beneath my mastoid bone is full of fascinating colors. 🙂

Cochlea #1

Cochlea #1

Cochlea #2

Cochlea #2

(Note: the images on this page belong to A Queer Calling and may not be reproduced without permission.)

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.

Healing from Spiritual Abuse

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The day after Thanksgiving can be difficult for many LGBT people. Holidays can bring up a flood of memories, good and bad. Reflecting on one’s year to identify places where one feels grateful can also lead to recalling some particularly painful moments. This year, we’ve been acutely aware of our own relationship with our church especially as it has developed while we’ve navigated various challenges around Sarah’s Meniere’s disease. We’ve dealt with a cascade of memories from previous pastors and churches where we’ve felt cast aside by Christians who have found us too inconvenient in one way or another. Many people of all sexual orientations and gender identities have experienced waves of sadness, despair, and despondency on the heels of spiritual mistreatment from members of their churches and/or members of their families. Because most people are off work and many are with family members who are not part of their daily lives, the day after Thanksgiving sometimes becomes a day of thinking through issues of spiritual abuse.

Let’s begin by acknowledging that spiritual abuse is a difficult topic for many. Every person’s experience is unique, both in kind and in degree. A defining feature of spiritual abuse is that a trusted spiritual guide conducts himself or herself in a way to control, coerce, and manipulate others. Depending on one’s spirituality, these guides can be formal leaders of churches, parents, older family members, or charismatic personalities. Mary DeMuth has an older post detailing 10 ways to spot spiritual abuse, and we think that her observations that purveyors of spiritual abuse distort views of respect and create a culture of fear and shame are especially on point. In today’s post, we’d like to talk about some specific ways we’ve been able to find some healing from spiritual abuse, recognizing that integrating our faith and our sexualities as LGBT Christians has been a significant part of our journeys.

Trusting our spiritual sensibilities. Spiritual abuse can be so dangerous because it’s all too easy for an abuser to cause a person to doubt his or her perceptions of the world. We’ve had to learn that despite what abusive people have told us, our spiritual sensibilities are reasonably accurate. When we find ourselves in places of wondering if something is abusive, there’s likely something to that wondering that needs further exploration.

Giving ourselves permission to take space away from abusive conversations, people, and environments. We’ve learned the importance of acknowledging toxicity. Taking some space allows us to get perspective on events, and we’ve cultivated a range of space-taking strategies. Some of our preferred space-taking strategies include changing the subject, talking with different people after services, visiting a different church within our Christian tradition, attending informal (or formal) retreats with people we trust, or choosing to stay home. Using space-taking strategies can help us get to the point where we can consider specific spiritual counsel against the broader teachings of our Christian tradition. Noticing places of contradiction and asking further questions can be a great way to deepen our own understanding of our Christian tradition while also countering possibly abusive counsel when we’re ready to reengage particular conversations.

Remembering that we have supportive friends in our communities. So many spiritually abusive people try to control situations through manipulating information and preventing people from checking in with one another. During seasons where we’ve felt as though we have been in communities that actively try to prevent friendship, we’ve learned to flee. Sometimes it’s better to end up seemingly alone for a bit than it is to continue in a place where every relationship is monitored. After feeling safe enough to lift up our heads, we’ve realized that we still have friends around us. During seasons when we feel spiritually isolated, we are so grateful to learn that we still have good friends who are willing to let us know when they are concerned about one or both of us spiritually, to talk with us about spiritual questions, and to offer counsel after we’ve asked for advice. We especially appreciate friends who can help us separate the wheat from the chaff in any given situation.

Finding therapists who respect our religious beliefs and tradition. We recognize that there’s a difference between what we can talk about with our friends and what we are better off discussing with a therapist. There’s no shame in saying, “I can’t get any perspective whatsoever in this situation, and I don’t know what to do next.” Awesome therapists are awesome because they understand the complex dynamics of abuse, guilt and shame and can help people see through the fog. When we look for therapists, we look for people who are knowledgable about our specific concerns and have capacity for building solid therapeutic relationships with us. We’ve found it more helpful to be upfront that we want therapists who respect our Christian tradition rather than seeking therapists who are part of our tradition.

Slowly relearning vulnerability. In all honesty, relearning vulnerability has been one of the hardest things to do. Spiritually abusive people seem to exploit vulnerability in just about every way possible. So many spiritually abusive environments mandate a “Tell all” approach that constantly causes people to cast pearls before swine. We’ve spent a lot of time reflecting on vulnerability and how vulnerability can draw us into relationships with others. It’s been important for both of us to take time to practice identifying our own needs and be selective with strategies to meet those needs. As we seek spiritual direction, we work actively to build relationships with potential spiritual directors where we feel confident that they understand a bit about why we feel called to our particular vocations and that they are willing to learn with us along the way.

Becoming aware that we have a role in educating others about our specific vocations. For us, a huge part of healing from spiritual abuse has involved appreciating how our experiences as LGBT Christians influence our vocational pathways. There are times when we feel strong enough and grounded enough to make a concerted effort to educate others about the relational lives of celibate LGBT Christians. We’ve accepted that many people don’t know much, if anything, about either celibate vocations or the process of discerning celibacy. We’ve also accepted that many straight Christians frequently do not know other LGBT people, even though that’s been changing rapidly. We found that reflecting regularly on celibacy and celibate partnership helps us answer questions that our spiritual directors might have about our vocations. Because of our own experience with spiritual abuse, we try hard to avoid educating other people about other vocations but we’re happy to share about our own vocations in a supportive environment.

Healing from spiritual abuse is a long-haul process. We’re still working through a number of concerns in our own lives that are both past and present. As always, we welcome any respectful discussion in our comment box!

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.