On Friday, December 29, the Orthodox Church commemorated the slaying of the infants in Bethlehem by Herod, the puppet-king of Judah.
Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men. (Matt. 2:16)
What to do about LGBTQ individuals connected with the Orthodox Church (or who want to be connected to the Orthodox Church) is the biggest doctrinal issue we are dealing with today. The pat answers we have are inadequate to the questions we have because, while the mechanics of same-sex acts have not changed over the centuries (or so I imagine), the social conditions under which same-sex desires and relationships are lived out are drastically different. In Greek times, same-sex acts were tantamount to child abuse. In Roman times, it was about the exercise of power. Degrees of condemnation varied in Christian Europe, ranging from scolding youthful mischief to prescribing penance for marital infidelity or fornication. It was not until the Victorian era that “homosexuality” came to be considered a kind of diagnosable and thus treatable condition. Continue reading “How Not to Talk about Homosexuality in the Orthodox Church”
I wanted to ask my friend if she happened to see any Orthodox clergy standing with her, but I think I already know the answer.
A friend of mine recently moved to Charlottesville. She was at the protests over the weekend, or I guess you would say she was a counter-protester. (I am hesitant to say “counter,” though, because it implies that the white nationalists had anything worth protesting.) A photo of her came across my timeline, posted by Jill Harms Photography. When Brandy (my friend) commented on this photo, she explained that they had just faced down a group of club-wielding white nationalists who were trying to access Emancipation Park, and they were steeling themselves for a second confrontation.
Actually they aren’t even talking about women. They’re talking about Greek. The GOA (Greek Orthodox Archdiocese of America) made it about women when they opted to approve a revision of the creed from “for us and for our salvation” to “for us men and for our salvation.” The problem with this revision, the authors (Aristotle Papanikolaou and John Fotopoulos) is that it makes gender exclusive language that was originally gender inclusive. Greek, like many other languages, has gendered nouns. Anthropos is a masculine noun. But that does not mean that anthropos is male anymore than German a German girl is an “it” (das Mädchen is a neuter noun). Anthropos refers to humanity in general. Anér means “man.” Continue reading “Inclusive Language in the Liturgy”
My parish priest recently announced that he was retiring, and my immediate thought was, “Oh crap!” I love my priest. We do not always see eye-to-eye, but I respect and appreciate him. I know I have not made his life very easy sometimes. Every so often, I will say something online which will send the trolls to the interwebs to try to figure out where I go to church, who my priest is, and how many ways they can report me. Like I said, my priest and I often do not see eye-to-eye, but he also understands that there is a difference between theological opinions he disagrees with and heresies that deserve excommunication. I know for a fact that there are some priests who would have withheld communion until I shouted the error of my ways from the rooftop. I have wondered what I would do when faced with that kind of a decision, and I honestly am grateful that I have never really had to think too hard about it. That may change. Continue reading “On Being a “Vulgar” Theologian in the Orthodox Church”