Heteronormativity and the Church
There is a word that not many within the Church have heard, and that word is heteronormativity. When I use this word, I often have to explain what I mean by this. There is a misconception of what heteronormativity actually is. Often it is just thought of in terms of same-sex relationships but the idea of heteronormativity includes more than just that. Inherent to heteronormativity is the idea of sexism, and this can be seen in the fact that within homophobic slurs is the use of degrading terms for women. (Deed-Sossa and Kane, 153) So heteronormativity is an umbrella term, and under that term are the terms, heterosexism and sexism. To be heteronormative, or heterosexist, is a “system in which heterosexuals and heterosexuality are valued over LGBTQ people and homosexuality.” (Ibid, 154) While no one in the Church would say that they are discriminating based on homosexuality or gender identity, the fact is that, practically speaking, many straight cis-gendered straight people within the Church see LGBTQ+ individuals as second class Christians.
This is noted by Natalia Deeb-Sossa and Heather Kane, two sociology professors. They teach classes in a University that is predominately white, middle-class, and Christian. When discussing heterosexism they found that their “students suggest that homosexuality is a "sin" that is similar to their own, they ultimately see homosexuality as something worse.” Inherent in the Churches teachings, which these students are speaking out of, is the idea that a literalist interpretation of Scripture has created a heteronormative attitude within western Christianity. This has affected the role of women and the role that the LGBTQ+ community of faith is allowed to play. Heteronormativity is subtle. Many Christians would disagree that they are promoting a heteronormative view, and insist that they are just promoting the Word of God. What they fail to take into account, and I am guilty of this as well, is the cultural, historical, and linguistic context to the ‘clobber passages.’ Deeb-Sossa and Kane’s article is in response to their students doing this in regards to their sociological studies. Instead of suspending their frame of reference, Christians need to realize that their interpretation of Scripture is coming out of a view that is affected by previous theological discourse, and theological practice in the Church. No one comes to Scripture without previous bias, and this is true of LGBTQ+ Christians as well. Inherent to the idea behind the Ex-Gay Movement, is this idea of heteronormativity. Here is where traditional rigid gender roles are enforced, and homosexuality is denied.
The ex-gay movement is where we have predominately seen heteronormativity at work. Exodus International was a major player in the war against homosexuality in the Church. The purpose of Exodus International, which started as a conglomeration of individual ministries, is to proclaim freedom from homosexuality in Christ. Essentially ex-gay ministries use techniques and pseudoscience to try and change someone’s orientation. This is done through socializing it’s members “to enforce gender polarity, hegemonic masculinity, and compulsory heterosexuality in social interaction as a "treatment" and preventive for homosexuality; and to institutionalize male power and privilege through social policy and global expansion of Christian organizations.” (Robinson and Spivey, 656) Another way of wording this is simply stating that they are trying to enforce a heteronormative ideal, while dehumanizing and ‘othering’ those who do not fit into the confines of this ideal, propagating rigid gender binaries. (Neilson, Walden, et al., 293)
The details of what happens in an ex-gay ministry can be seen in the movie Boy Erased. This movie is based on the story of Gerrard Conley, which he wrote about in his memoir by the same name. In this movie Jared Eamons, the character based off Conley, is sent to an ex-gay ministry. During his time at this ministry, Eamons is verbally abused by the staff and is forced to practice stereotypical ‘masculinity.’ His experience in this ministry weighs heavily on him, and eventually his mother steps in, confronts the people running this ministry, and eventually removes him from it. While the Church has endorsed ex-gay ministries in the past, Exodus International dissolved in 2013 when it’s founder, Alan Chambers, renounced conversion therapy saying that it did not work and was actually harmful to those who sought such treatment. (Chambers) In their article on the Ex-Gay Movement, Christine Robinson and Sue Spivey sum it up nicely when they state:
When masculine dominance, feminine submission, and heterosexuality are internalized as God's will and natural, individuals police their own and each other's conduct accordingly. Defining deviations as sinful and sick is a powerful form of social control. (669)
Heteronormativity is used as a source of control. It controls who is considered ‘in’ and those who are ‘out.’ Often, this fails to take into account human experience. This reassertion of heteronormativity as God’s will has done so much damage, not only to individuals who went to ex-gay ministries, but also to the larger body of believers. By not allowing LGBTQ+ individuals to utilize the gifts that God has given the Church is suffering. Paul states that when one part of the body suffers, everyone does. (1 Cor 12: 26) The side effects of the ex-gay movement is still seen today in ministries like Promise Keepers, and Focus on the Family. While these are not inherently ex-gay ministries, they promote a certain ideal of masculinity that is in the same spirit of the Ex-Gay Movement. (Ibid, 665) The Ex-Gay movement, as can be seen in Alan Chambers denial of conversion therapy, is ineffective and harmful to those who go to them for help. The veracity of ex-gay theology needs to be looked at and this means engaging in Scripture and tackling a heterosexist reading of it.
The locus of control that the Church has used is in its theology. Traditionally the Church has propagated a very heterosexist theology. Theology has been used to subjugated and control those who the Church has deemed as wrong, and this has led to a deficiency in the Church. From racists theology that promoted slavery, to a theology that subjugates women and, now, a theology that denies the experience and identity of LGBTQ+ people. While heterosexist theology is a relatively new term, Carter Haywerd defines it as:
Heterosexist theology is constructed on the assumption that male domination of female lives is compatible with the will of God. The rightness of compulsory heterosexuality is predicated on the belief in a natural order or process that alone is good-so that any deviation from it is sinful. ( 29)
Essentially, heterosexist theology is derived from inherent sexism and attributing female qualities to gay men as a premise for interpreting the ‘clobber passages’ that are so often weaponized against LGBTQ+ individuals. These verses include the creation story, which is the most convincing, the story of Sodom, the levitical passages, Romans 1:25-28, 1 Corinthians 6:9-10, and 1 Timothy 1: 9-10. These verses are often ripped out of place and deny marriage equality and subjugate LGBTQ+ identifying people to adhere to a normalized heterosexist view of theology and praxis.
When reading and interpreting these verses, people often forget to take into account how sexuality and gender was viewed in the Ancient Near Eastern (ANE) context and the Greco-Roman world. Heterosexism is normalized on the basis that same-sex sex, in these ancient contexts, is rejected because it feminized men, which brings shame, it wasted semen, which is thought to be the carrier of life, and was seen as an excess of lust which is deemed as unnatural. (Loader, 137) While churches need not drastically change their interpretation of Scripture, it seems that the praxis of the Church needs to be reevaluated. The Word of God was never meant to be a weapon, and, unfortunately, many well intentioned pastors and Christians have used Scripture in this way. Heterosexist theology is latent and subversive. It persists and is seen in subtle ways of not only beliefs but in praxis as well. This theology has damaged countless faithful Christians, often leading to them leaving the faith altogether. You don’t have to look far to see stories of spiritual abuse of queer people because of this. People being fired, run out of their homes, or subjugated to remain in the closet.
The Church needs to stand up for queer Christians and recognize them as wholly and dearly loved by God. We have to realize that “in an unredeemed world, it is ethically imperative for all of us…to seek to rectify the wrongs.” (Thiem, 46) It is the Churches responsibility—pastors, congregations, seminaries and denominations—to work towards reconciliation with the gay community that they have ostracized.
Bibliography
Chambers, Alan. “I Once Led an Ex-Gay Ministry. Here's Why I Now Support People in Gay Marriages.” The Washington Post, WP Company, 26 June 2015, www.washingtonpost.com/news/acts-of-faith/wp/2015/06/26/i-once-led-an-ex-gay-ministry-heres-why-i-now-support-people-in-gay-marriages/?noredirect=on&utm_term=.81baea8130e9
Deeb-Soosa, Natalia, and Kane, Heather. ""It's the Word of God": Students' Resistance to Questioning and Overcoming Heterosexism." Feminist Teacher 17, no. 2 (2007): 151-69. http://www.jstor.org/stable/40546017.
Edgerton, Joel, director. Boy Erased. Focus Features, 2 Nov. 2018.
Heyward, Carter. "Heterosexist Theology: Being above It All." Journal of Feminist Studies in Religion 3, no. 1 (1987): 29-38. http://www.jstor.org/stable/25002053.
“How We Began.” Exodus Global Alliance, www.exodusglobalalliance.org/howwegotstartedc88.php.
Loader, William R. G. Making Sense of Sex: Attitudes Towards Sexuality in Early Jewish and Christian Literature. William B. Eerdmans Publishing Company, 2013.
Robinson, Christine M., and Sue E. Spivey. "The Politics of Masculinity and the Ex-Gay Movement." Gender and Society 21, no. 5 (2007): 650-75. http://www.jstor.org/stable
Thiem, Annika. "The Art of Queer Rejections: The Everyday Life of Biblical Discourse." Neotestamentica 48, no. 1 (2014): 33-56.