1. "A lesbian is not defined by her sexual partner any more than she is defined by those with whom she does not sleep" (Hunt 137). But in her private inner world, being a lesbian is far more important to the core of her self-image than being a Christian. What this means to her everyday life is that Christ can only, at best, come in at second place in her heart. This too is a great evil, and allows for many abuses. 'Loving Lesbians' (ie. lesbian-Christians) know this instinctively, and so are often quick to deny that their hearts are thus divided. "Lesbian feminists have not defined ourselves according to sexuality, although that has been important. Rather we have defined ourselves according to certain relational commitments to other women, or what I am calling female friendship. The nature of our relationships with regard to the specifically sexual aspect is quite simply no one else's business" (Hunt 139). This means that it doesn't matter to you what we do in the closet; it only matters to us - so kindly keep your curious nose out of our secrets. Oh yes, Lovlng Lesbians have a very high regard for their privacy, and for keeping their orientation known only to those who matter! Such a pity that the Second Vatican Council so clearly disagrees with this self-serving and self-deluded vision that foolishly attempts to separate human life into distinct and autonomous components: here we have our private personal sexual life which is ours and ours alone, and has no relevance to anything or anyone outside our bedroom; and here we have our public and social lives where nobody had better dare to see or say that we are lesbians! But look here ... the individual's self-identity does not, and cannot, begin and end with whatever equipment happens to exist between the legs. For Many faithful Christians, Jews, Buddhists, etc (and throughout the last ten thousand and more years of history), self-identity begins and ends in relationship with Something Greater (M.Buber's 'I-Thou'); and this deeply involves both heart and mind in unity, and in harmony with the divine designs.

   For us, however, self-identity begins and ends in Jesus Christ. Now it is true that he comes in different forms and degrees to different peoples and cultures. This is what pluralism and ecumenism clearly recognize and advocate. But such a complex post-modern climate also generates a caution that sees no need for confrontation; and so it is probably wise to avoid raising the homosexuality issue directly (in the form of, say, a public discussion of the issue by a nation-wide gathering of theology students in the context of, for example, a conference on social justice issues). ... Probably wise, probably wise. ... Or is it? How do the churches gain anything from pretending that this 'issue' does not exist because it is just too darn controversial and complex and confusing to handle in a fair and impartial manner? After all, nothing good can come from ruffling feathers unnecessarily. And someone's sure to be offended by any and every stance or point of view, because (in the first place) there are not even any adequate definitions! No adequate words means no adequate descriptions and prescriptions. And so we cannot fail to offend; which is not allowed already! OK, okay already. But how can adequate definitions be found if someone does not attempt to define them? If Christians are not even willing to discuss the possibility of seeking Christian definitions directly, and despite all obstacles, who will do it for them? Yes. Jesus comes to us in the sacraments, in the universal church, in the scriptures, in the People of God; and for many it also means a unity of heart and mind and will. This is also what 'faith seeking understanding' means. Ideas come and Ideas go; but faith abides. Actually, faith, hope, and love abide. They all abide together, and manifest themselves there most directly ... At the very heart of human existence (the source of who we are as human beings, the image of the Creator, the Spirit within us). Therefore the expression of our self-identity proceeds from the heart, and shows itself to the world in our dispositions and affections, for it is only in the human heart that the Spirit of Love resides, dwells and abides:

"Guard your heart more than any treasure; for it is the source of all life!" -- Proverbs 4:23

2. Obviously violence and hostility are inadequate to a fully Christian response to Lesbianism. A far more love-based response is that of urging the transformative and joyous power of the Gospel & Scriptures to heal and restore, and build us up, and strengthen us with wisdom and virtue. This very Good News "could relieve people who are frustrated by their incapacity or unwillingness to live for God. Weighing upon them is the 'consciousness of sin' (Heb 10:2), the awareness of being disconnected from the holy and loving source of their lives. Even if to others they manage to present the image of competence, enthusiasm, and success, they know themselves as broken and lonely human beings. In the secret depths of their hearts they hear none of the divine 'whispers of love' that the pious songs talk about. The more intently they listen for God, the louder becomes the painful silence within them. They have an inkling that their highest calling is to live in connection with the One who has given them life. But this idea serves only to aggravate the pain of having failed in what matters most" (Reding).
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 3. This position also makes a few important errors that are highly unbiblical (and therefore anti- Christian): (i) "sexual orientation is a given rather than a matter of meaningful choice". This is often understood to mean that 'God made me this way. God wants me to be this way. God loves me for being this way.' Of course, the only sort of Christian who can say such things without blushing is one who has no knowledge of (or respect for) the sacred scriptures that God gave us in order to help us know his will, and so grow in holiness, by Grace and the Holy Spirit! (ii) "same-sex relationships can fully express God's central purpose for sexuality, the unitive". Now this assertion flatly contradicts the Bible, Biology, and even Common Sense, such that it should come as no surprise that the social sciences clearly indicate that long term monogamous same-sex relationships are (in fact, if not in fancy) very rare, and most definitely not the norm. (iii) Social Oppression must be "taken into account when evaluating specific acts of homosexual expression". Now this argument is lacking for a certain logical coherence. It says, in effect, 'Because we were and are abused we should be allowed to do whatever we want.' I would point out two things about this for your consideration: (a) criminals and children also often think like this; and (b) there are those who are also mistreated by these 'unfortunate victims of hetero-sexist and homophoblc oppression'. [And do they have any right to ask for mercy and justice? Apparently Not!]
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4. It used to be the case, in the Patriarchal Age, that the Church was so sure about homosexuals and witches and sorcerers that it was not thought unusual to see one such burning at the stake (for the good of their soul). The legacy of this tradition continues even now (some would maintain) in the demographic statistic that indicates that 35% of all 'gay, lesbian, and trans-gender youth' attempt suicide. Thus 'the gay age' is certainly not about the destruction of morality and Christian values, but it is about saving the lives of these at-risk young people. This, they would suggest, is what public education aims to accomplish by way of increasing tolerance and understanding. So now that we have established that all homosexuals are, of course, martyred angels, let us return (be at ever so briefly) to reality. Here in the real world homosexuals are not immune from evil and sin; just as they are not immune from grace and redemption. Neither are those safely ensconced within the very bosom of the Church incapable of serious and persistent misdeeds and dehumanizing behaviors. The despicable homophobic outsiders who have oppressed and abused the homosexuals so unjustly, and for so long, are not the only ones who do, in fact, act out of fear. This fear does not justify or excuse the mistreatment and insensitivity which some in high places are willing to inflict on those they perceive as homophobic (and therefore well-deserving of all insult, humiliation and abuse). Moreover, those who think that homosexuality, feminism, the ordination of women, and homophobia are four separate and distinct 'issues' are seriously misguided in their thinking. Indeed, these are all parts of one big tangled mess that we're dealing with here, folks. There are no hard and fast distinctions and separations to be made among these realities, for the simple reason that, in daily life, all these things strike us more or less at the same time. This is why confusion abounds! Trying to deal with them separately or sequentially, while necessary to rational process, does not do justice to the full complexity of these well-mixed realities. Let us never forget this. By the way, the Bible also suggests that pain and unhappiness are the logical and inevitable consequences of leading a sinful life. Think about it!
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5. The first thing preventing an adequate Christian definition and understanding of lesbianism is that the most popular way of dealing with the matter (by far!) is the stubborn and persistent refusal to see it, and even when seeing it to refuse to accept it for what it is. Therefore - here in Canada, at any rate - the most prevalent position of the Church is a curious Combination of features from Nelson's first and fourth Categories. we may call it 'Unconscious Nonseeing Backed-Up With Full Acceptance Wherever Our Friends Are Involved'. Compassion & Sympathy appear to be the main pillars of this position. However, it is NOT without certain flaws; eg. any criticism of this position is usually interpreted as an attack, and will be responded to as such. Needless to say, this makes the theological development of a definition extremely difficult (for obvious reasons).
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6. Is there such a thing as 'lesbian men'? ... oh, I see. Lesbian girls and lesbian grandmothers. Lesbian wives and lesbian fetuses. And also transgender people. Well, in that case maybe there could be a handful of lesbian-males about. After all, if some dykes sometimes feel that they were mistakenly born the wrong gender, and should have been born male (in order to really make it in this world, you see), then surely there are also those who should have been born female. Actually, there are many curious speculations on all this. For example: "The normal woman is a female positive denialist: a female soul in a female body, denying her masculinity. The 'femme' lesbian - who seems excessively feminine - is a female negative asseverationist: a man in a woman's body, asserting her femininity. The 'butch' lesbian, oddly enough, is a female soul in a female body, asserting her desire to become male; she is the female equivalent of the [male] transvestite. Then there is the female negative denialist - a man's soul in a woman's body, denying that she is feminine; she may be a slightly bossy female" (Wilson 24). Of course, such fascinating thinking also serves to promote many useless feelings of resentment against God (who Blew It! BigTime!) and "Adam" (who controls the world, and therefore "has it all"). As to who controls the world, I would also suggest that those Privileged American Ladies (who rush about doing all manner of verbal and physical unpleasantness in a spirit of self-justified moral outrage at the patriarchal oppression and heterosexist hatred, harassment, homophobia, and general abuse that they and their 'sisters in the snuggle' have suffered for 40,000 years or more) kindly turn their ears to a certain popular song (by INXS) and pay close attention to its highly prophetic lyrics:

• WE LOOK AT ALL THAT SHINES.
• BABY'S DOWN ON THE WORLD AND SHE KNOWS IT.
• IF YOUR SPIRIT'S RUNNING,
• WHY DON'T WE MAKE IT RAIN LIKE WE USED TO?
• WE RUN. WE HIDE.
• WE WAIT AND WE WANT THE GOOD LIFE.
• AW SURE; YOU'RE RIGHT. THIS AIN'T THE GOOD LIFE.
• AH, ELEGANTLY WASTED. I'M ELEGANTLY WASTED.
• LOOK AT ALL THE CRIMES.
• BABY'S DOWN ON THE WORLD CAUSE SHE OWNS IT.
• MAKING UP HER LIFE;
• NOTHING MORE, NOTHING LESS MAKES IT VOODOO. ...
• YOU COULD BE RIGHT. YOU COULD BE CERTAIN.
• YOU COULD BE RIGHT. FEELS RIGHT, FEELS RIGHT. 

 Now this song could just as easily have been called 'The Liturgical Lesbians Song' simply because all that is here said applies so perfectly to them. Therefore never let it be said that rock and roll has no relevance to the Christian (or to any good theology).
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7. In his review of two recent (1996) books on biblical ethics and Christian community as they relate to homosexuality, R.S.Busey notes that these two collections of essays by no means express a Consensus, but they do make more modest contributions of some value. Judging from the information in the review, I would place most of the essays in Nelson's third position along the spectrum of Christian response. Speaking of the second book (Homosexuality and the Christian Community), Busey makes a most pertinent observation: "In this volume of thirteen essays only four writers argue a biblical and theological case against same-sex intimacy. All the contributors favor continuing dialogue and a loving and pastoral concern for homosexuals." Then he speaks to both books, and current scholarship in general: 'When scholars express such diverse views on scripture and morality, this in itself should tell us something. Academic minds largely within the same theological tradition, using the same Bible, arrive at different conclusions about what scripture teaches and what is morally right and good for the church" (198). This pretty much sums up the current impasse in the efforts of concerned Christians to use the Bible properly in their quest for understanding. Indeed, under the prevalent atmosphere of pluralism and ecumenism (and also - alas - mystificationism), we should be grateful that *any* solid work is being accomplished. Nevertheless, Busey is in no way out of line, in his conclusion to the review, when he states what is most needed at the present time in the Church's ongoing 'search for truth': "The Bible's guidance is frequently general rather than specific, oblique rather than direct (by inference, analogy, and deduction), stressing motivation (Spirit, grace) and context (church, as both tradition and place). With all the historical-critical assumptions we share we still tend to resort to selective proof-texting, single-issue legalism, and ad hoc literalism when the polemics are intense. Our polity tends inadvertently to politicize issues with win-lose debates and power contests just when the search for truth requires something other than combat and posturing" (199). So then, it seems that the most important recent development in our general area of interest is the clear recognition that we are currently "in the midst of a definitional confusion that benefits no one" (Van Leeuwen 146).
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8. Let me put it another way: Habits are learned and habits are unlearned. If a person can learn to smoke and have sex with women, that same person can also learn to stop smoking and having sex with women. It really doesn't matter what the gender of this person may or may not be.
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9. "Jesus means freedom. The call of Christ is a call to freedom, to liberation from all involvements that enslave us and others, and thereby reduce our lives to levels less than that intended by God in creation and redemption" (Soards 13).
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10. Now some people think that (human) love is blind. This is a half-serious, half-ridiculous idea that completely distorts the truth. The truth is that apathy is blind, because apathy rests firmly on willful blindness and deliberate ignorance. Only love cares enough to look in the first place, and in the looking to truly see what is really there.
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11. Although there are as many kinds of lesbianism as there are lesbians, a Christian definition of Lesbianism will recognize basically two major types: secular Lesbianism and religious Lesbianism. Secular-lesbianism applies to all non-Christian lesbians, and is of secondary concern to us. Far more important is religious-lesbianism, where women self-consciously identify themselves as followers of Christ. Despite this seemingly essential difference between these two basic types, there are nevertheless many similarities and commonalities. Indeed, it is often the case that even lesbian pastors and ministers have more in common with their unbelieving "sisters in the snuggle" (Hunt) than they do with the Christian women they minister to. This feature is characteristic of religious-lesbianism, and is of no small significance in helping us to understand and evaluate the lesbian-Christian (who is, I would suggest, a contradiction unto herself). Beyond this, however, little can be said; simply because little can be known or learned about this pervasive and secretive subculture (that also exists within the very bosom of the Church); unless and until lesbian-Christians are willing to step forth and speak honestly about what is most important in their lives.
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12. The reader should also bear in mind that I am myself a moderate feminist-Christian (and was a radical moderate-Catholic). Nor should anyone simply assume that I believe that all radical-feminists are lesbians. Such a notion is utterly ridiculous, and has nothing to do with what we are about here.
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13. Equality does not mean that men and women are the same; or that the differences are accidental and insignificant. True equality is not about the equality of identity or function, it is, rather, the equality of value and dignity. Needless to say, this biblical view is NOT what Loving Lesbians mean by 'equality'.
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14. "Romans 1 speaks of one cause of homosexual orientation leading to practice. Here St. Paul tells us that when God is no longer the object of one's worship, when God is no longer the ultimate reference point or standard for one's thoughts, feelings and behavior, then distortion of God's plans for the way we are to live in relation to one another will result" (McCormick 11).
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15. How are Loving Lesbians a vulnerable people? They are threatened by *many* things that hurt and endanger their tender "well-being and wholeness". In this oppressively homophobic and heterosexist society, Loving Lesbians are sometimes made to know painful loneliness and isolation, financial hardship, family crises, relational struggles (eg. who gets to be 'top'?), and many other "faces of injustice and exclusion" (especially those of the "patriarchal" type).
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16. Actually, it may be more accurate to refer to these women as 'Lesbian-christians'; given the nature of the faith that is foremost in their hearts and minds. Being a Christian (ie. a true believer) must *necessarily* take second place, and can never EVER conflict (in any way, shape or form) with those beliefs, ideas, values, and practices that so much occupy the attention of today's young and liberated loving-ladies (of the Christian persuasion).
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17. Now here's an interesting bit of historical confusion. Did you know that some of the early Fathers of the Church denounced homosexuality as wickedness because it was contrary to nature? Oh yes, it's quite true, and you can check it out for yourself; the language is sometimes rather strong. Anyway, a thousand years (or so) later, some of the more contemplative orders of nuns clearly recognized that the cloistered, disciplined, and religious life was 'a life against nature'. Ah, so. Is this another seemingly random and inconsequential convergence? Surely the nuns did not mean that the religious life was wicked? No, of course not. Still ... if both the religious and homosexual life are against nature, it seems "only natural" to suppose that there would be a certain overlap. Perhaps it was the unpleasant awareness of this irritating and suggestive detail that urged the Fathers to such extremes of emotional denunciations ... ???
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18. Keeping well away from unchaste hetero-males is a defense mechanism for many Lesbian- christians. It allows them the luxury of saying: 'Oh, I don't even know the guy.' Here a little biblical language seeps through. She doesn't 'know' 'him' (ie. men in general). If a woman does not 'know' men, and does not want to 'know' them ever, then the Church will support and encourage such thinking to the utmost; in the name of piety and sanctity by way of celibacy. Here again, lesbian theology and priestly theology come together and seem to merge; and indeed the divergences sometimes appear to be very minor indeed (but are never irrelevant).
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19. Would you believe it? Today it's actually a crime for a man to love a woman! This is why such unfortunate creatures (ie. love-struck hetero-males) are routinely treated as either very crazy persons (to be humored and accorded polite condescension), or (more often) to be thought of as criminal, and so treated as such. Now this latter approach is the more appealing because it allows good Christians the opportunity to treat the offender, abuser, and harasser with contempt, and without the need of applying Christian values and principles (such as charity, forgiveness, justice, etc). In other words, it allows her and her friends to treat these despicable single adult lay-males like "human garbage"; as Krause says society treats gay, lesbian, and transgender youth. So what apparently is thoroughly evil when society does it (ie. rejection and intolerance) is perfectly proper when many good Christians get together and do it to a powerless lay-man ...
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20. So I was having lunch, the other year, with one of my few good friends at the college, and we were talking, chatting, just passing time. I was talking about my hopes and dreams (the usual crap, you know); but I don't recall she ever mentioned much of her hopes and dreams (except in very vague and elusive terms). I guess you might say our friendly lunch was also a working interview; pastoral practice, if you will. She is a passionate practitioner of the pastoral arts. So she assured me, in no uncertain terms, that my dreams and goals would be realized; thus filling me with false hopes and foolish confidence. Thus did she discharge her ministerial duty to one of her brothers in Christ, to one of her best friends. Now I have a question for her: If all the single and attractive young Catholic laywomen fancy themselves to be 'oriented', How can I find a fine Catholic lady for myself? And even if I do find a *somewhat* straight one, Why would she want me? I have nothing to offer that can compete with what you and yours can offer her. How can any mere lay-man possibly compete with the awesome force of the (Church approved) Circle of Friends?
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21. Our assumption is that the only types of theology that are worth discussing are those that are actually lived and spoken (from the heart). However, just because a theology has subtle advocates who express their views in attractive and clever words, and is lived and believed by many, does NOT necessarily mean that it is a valid expression of authentic Christian faith. Lesbian theology is a good example of a powerful and popular living theology that (unlike moderate feminist theology) is a false, degrading, and highly destructive interpretation of Christian life, thought, and faith. It is very like a candy- coated cyanide tablet: it certainly *looks* harmless enough, and even tastes sweet and crunchy, but is actually loaded with poison and spiritual death ...
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22. "It is misleading to think of homosexuals as a discrete class of human beings, separate unto themselves" (McCormick 2). In other words, homos are *NOT* a unique species. They are just people; ordinary sinful people, like everyone else. On the other hand, it is quite impossible to discuss various "ism's" without making some wild generalizations and compromising distinctions. This is why I strongly disagree with the general tendency to treat lesbians and/or lesbianism under the category of homosexual or gay studies, as this sort of abstract lumping together of the genders usually results in lesbians being used to illustrate the 'female counterpart' role of the gay man. HA! In no sense can lesbians be considered as modeling themselves after the ways and means of gay men. Because men and women are different, and think and behave differently in various ways, I do not think it a wild proposal to suggest that the dynamics of homosexuality, while certainly sharing some common features, are unique according to gender. In other words, lesbianism is one thing, and being gay (male) is another thing. After all, almost everyone will agree that men and women experience human sexuality in very different ways when it comes to the particulars involved. To deny this (for any reason) would be absurd. But I would also suggest that something more than mere biological differences are involved in this. To adequately explore these mysteries we will have to approach lesbianism without the useless and distracting need to constantly look over our collective shoulder to see if we can find parallel behaviors among the gay men-folk. Equality also means that lesbians can be much more interesting and perplexing and frustrating than the more flamboyant gays and showboating transvestites!
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23. I tend to see basically four positions along the spectrum: Lesbian Feminism (M.Hunt); Radical Feminism; Moderate Feminism (D.Carmody); Traditional Feminism. The radicals might be distinguished by their more politically activist interests; while the traditionalists will be more inclined to advocate family values.
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24. Now many Loving Lesbians blend right in and speak and act like everyone else. They appear to be good and nice people, for the simple reason that, for the most part, they are good and nice people. And some are even above average Christians (although in our post-Christian age, this can not be considered something that one is able to boast about). All this makes it difficult to identify them (they can be wives, divorced mothers, and widows, as well as single). And if we know them and like them when not knowing what they are, we will very likely tend to support them even when we do know. It is all too easy to just say: "Oh well, it can't be so bad since she's such a wonderfully cheerful and positive person; so polite, so nice and charming. She's obviously a very fine Christian; you see? So what's the big deal anyway? Her private life is her business. After all, she's not really hurting anyone. So live and let live." Now this is, in fact, the way most Christians (and most pagans too) approach their dealings with the Liberated Loving Ladies (albeit unconsciously again: for the most part; there are always exceptions in Reality!). Yes; it is a good, sensible and pragmatic approach that resolves nothing but allows for everything. It is, in other words, a political cop-out that is very contrary to the approved teachings of the main churches; not to mention the teachings of our Lord and Savior! Nevertheless, compassionate tolerance (even unto active support and encouragement) is the Order of the Day, and the way things are done in the Canadian churches. The incredible sadism that is involved in the establishment of the 'zero-tolerance' policy (which pain doesn't really exist because men can't be hurt etc) proves the futility of the argument from compassion. That is, in the real world all the compassion flows in one direction, towards the poor abused and oppressed lesbians. Anything or anyone attempting to inhibit or divert the flow is resisted and discouraged to the utmost. So since Loving Lesbians are subject to so much pain and injustice, far far beyond anything that anyone else could possibly suffer, they must needs to protect themselves in extraordinary ways from every threat and every possible hint of danger. And so if they take actions designed to these ends, well that's perfectly understandable and forgivable. After all, it's her life and she may live it however she chooses. ... Now I don't know about you, dear reader, but the implications of all this are quite enough to turn all my hair quite white!
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25. It also seems that many lesbians claim to have had at least one hetero- encounter that went belly up (for one reason or another). Accordingly, those 'pure' lesbians who have never known male kisses of any kind are all the more rare, and thus especially valued among the Circle of Friends.
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26. Actually, no one defines self solely in terms of their sexual encounters ... except for those who live for nothing else! For example, even a prostitute is a prostitute not because that is who she is in her innermost self, but simply because that is what she does; it is her lifestyle, her job, often her only means of survival. She is a hooker the way other women are nurses and housewives. The same applies to lesbians and bisexuals. What we do is certainly a very important part of who and what we are; but it is the general orientation of our heart that ultimately determines who and what we really are. "Every Way of a Lady is Right in Her own Eyes; But the Lord weighs the Heart!" (Proverbs 21:2)
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27. Therefore do not make the silly mistake of assuming that I am "homophobic" or out to destroy the so-called 'lesbian-agenda' (however that may be defined).
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28. The Jazz Lady doesn't have to take responsibility for her actions and behavior towards me, because (1) she can get away with it (no one notices, no one cares). (2) in any disagreement she will get everyone's support because she is 'the One'. (3) Since I am not part of her world she is free to treat me without charity, decency, or consideration. (4) Since I am male (and not even self-emasculated yet!), I am by definition 'the enemy', and nothing I've done yet disproves this, so obviously I am one of those, and so hardly worthy of being thought a real brother. (5) Accordingly, I am not part of the great Mosaic that is her vision of the Church. In other words, I am not a Christian; or at best a worthless bead in the multi-hued face of Christ. (6) And all of this means only one thing: She doesn't believe me; and she doesn't believe in me either. Trust me when I tell you that there is no easier way to utterly disregard someone than to simply don't believe them! So yes, it may well be that I am indeed the only worthless stone in her fancy mosaic. The one element in our ecumenical and pluralistic community that everyone may ignore and laugh at. The one who loves the unique and indispensable and glorious one. She who is the brightest bead in the entire mosaic. But I am only the dull and colorless one ... (the one who dares to believe in love) ... aka: The FOOL!
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29. Now the Jazz Lady does indeed have many male friends (of the non-threatening variety, of course). Her best male friend (recently ordained) typifies the local Church's open and accepting attitude. Their relationship can be characterized as that of mentor and protege; whereat she is the mentor (naturally). Now I have a question for this great lady-shepherd: Does she consider this a healthy and equal relationship? If so: Why?
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30. "First of all, homosexuality is not an abstraction that has independent existence, although many write and talk as though it could somehow be detached from people. What is at issue here is the distinction between a concept and a behavior pattern. This distinction is important because conceptual generalizations about behavior always falsify particular experiences to some extent" (Barnhouse 19). In other words, thinking and reasoning, in and of themselves, distort reality insofar as we spend so much time in the Platonic Realm of Ideas that we tend to dismiss the 'insignificant' details that make up our lives: the little things that don't quite fit into our well structured schemes, and the little people (the truly powerless and marginalized) who only get in the way, and muck things up!
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31. Moreover, you should also know that no one in the Church is more despised and marginalized than a Horrid & Loathsome Lay-Male who's in love with the Church's most admired and revered (and charming!) liturgical lesbian.
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32. The Jazz Lady says: "You can't make somebody love you." ... so ... You can't coerce people to care about you? ... You can't persuade anyone to regard you with affection? ... And say, isn't it the vocation of *all* Christians to love other believers? Especially those around us? Especially those who need it (eg. those who are truly and actually marginalized; as opposed to those who are merely 'politically' marginalized)? ... Can't make me love you? What is she saying anyway: 'I don't love you. Never have, never will.' ... Oh, boy! Wouldn't it be so much simpler if she just said: 'I don't like you. So kindly Piss Off!' But actually, both her words and deeds have been quite clear in sending me this recent message: 'I don't want to have ANYTHING to do you with you!' Actually, she has been saying this more or less constantly and more or less consistently, though not explicitly, for the last six years. Doubtless her recent Bluntness & Directness is a manifestation of her fabled 'inner strength'.
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33. Indeed they do (along with the rest of us). However, this does not mean that you can justify your sexual excesses, and personal injuries against your brother, by reference to the oppression, persecution, discrimination, harassment, abuse, etc, that a certain group of people may (or may not) experience. Social injustice and inequalities affect everyone in one way or another. Everyone knows pain and suffering. Everyone knows loneliness and sadness. Life is hard for everyone. There are very few exceptions to this basic human reality. To single out any one group for special treatment while avoiding the matter of personal responsibility benefits no one. Most of the time this sort of thing only creates further unnecessary pain and injustice. Life is hard; yes. But love is harder! This every Christian should know; since it is the cruel lesson of the Cross.
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34. "The Egyptians hoped that their harsh treatment of slaves would not be noticed, felt, or brought to public expression; or that it would be accepted docilely as necessary to the state. ... The empire ... does not mind oppressed people being hurt, so long as there is no public outcry" (Brueggemann 51).
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35. Also for example: I have seen, with my own eyes yet, a lay-lesbian preaching the homily at the Sunday liturgy of a Catholic church right here in Edmonton. Of course, some will claim that her being a lesbian is totally irrelevant to the substance of her preaching; that her personal affairs are a private matter of no concern to anyone (least of all to the ignorant parishioners). But, in truth, there is absolutely nothing purely personal and private about it. This is because being a Lesbian-Catholic is nothing less than a public and political stance that is very much concerned with various public issues and concerns (including social justice, liberation theology, and sometimes even changing the fundamental structure, teaching and/or essence of the Faith). [By the way, this was clearly a unique and important occasion for her. Did any of her 'sisters in the snuggle' show up to provide support? No. Did any of her good buddies and proteges from the college arrive to give encouragement and applause? No. Did anyone she know appear on the scene? No. ... Well, actually there was one. Can you guess who that was?]
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36. Yet in the post-modern context of radical pluralism all possibilities and combinations are enacted. The new idols of freedom and autonomy empower the "liberating" ideals of mutuality, friendship, and sharing. This allows many women to do without the influence of men in shaping the structure and substance of their lives. Some will even seek out friendly relations with men, but these rarely pass beyond the level of superficiality, for anything deeper than that would necessarily entail an unwanted emotional involvement that could seriously threaten (and even possibly compromise) her liberty, autonomy, and self-determination.
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37. Actually, the only major problem with many lesbian-Christians is that they just don't or can't believe in romance, genuine 'Heart&Soul' passion, or true spiritual love (involving both eros AND agape). What they do instead is to raise lust (ie. 'chemistry') to the level of passion, equate friendship with romance, and enthrone casual sex to the status of love by simply calling it 'mutual sharing' or 'bonding and integration'. In this way, they regularly degrade not only themselves, but everything in life that is worth living for, everything that makes Christianity the only true religion for all humankind because it advocates and manifests romantic, passionate, and even EXTREME love! The Loving-Lesbian 'reimaging' of the Christian faith, however, denies the universal application of Christ to everyone, and reduces faith to an artificial theological construct that only approves and encourages gender-exclusive intolerance and insensitivity; thus making Christianity attractive and 'relevant' to liars, cowards, and the 'oriented'. This is what is known theologically as "successful inculturation"!
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38. So if lesbianism is, in fact, a social reality, then we must recognize that there are different kinds or types of lesbians; at least as far as the Church is concerned. I see three major groups: the pagan lesbian who cares not for religion; the Lesbian- christian who recognizes some value in Christianity; and the Lesbian-christian who is (or wishes to be) a pastor or minister. Each of these three types must be understood and handled in a different way. The first group is no problem, since they are well beyond the Church's reach; unless and until they convert and move to the second group. As for the third group: they must be held to higher standards. Standards that are at least as demanding as those placed on seminarians. As things stand today, there are no real standards or requirements for women who wish to enter Christian leadership and pastoral ministry. A clever Lesbian-christian can breeze right on through the Master of Divinity program in record time, and never be recognized for what she is. Deception and secrecy are thus 'virtues' that are eminently practical and necessary for the lesbian pastor. Therefore, let hypocrisy abound, that grace may overflow ...
.
39. "Psychoanalysts do agree, though, that lesbianism is on the increase. One generally accepted reason for this is the increasing gap developing between the men and women of this country. The war of the sexes is raging at fever pitch; and there is no sign of a let up" (Bursteln 70).
 

"There was the True Light which enlightens every person
coming into the world. He was in the world, and the
World was made through Him, and the world did not
know Him. He came to His own domain, and those
who were His own possessions did not receive Him."
-- John 1:9-11 / Prophet Version

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