28 Aug The Queer Among Us

As I write this article, I wonder how important the whole issue of LGBTQA++ is in the Indian context or if this is something of importance mainly in the West and has been imported into India. The entire universe of LGBTQI is vast, and very few of us have the expertise to study or understand it. Our limited understanding is mainly limited to same-sex relationships, which traditionally, the church has condemned based on the authority of scripture in verses like Romans 1:26-27 and 1 Corinthians 6:9-10.

However, the world and dynamics of the LGBTQIA++ is a lot more than men sleeping with men or women with women and cannot be swept under the carpet by using the odd scripture. For instance, many of the terminologies used today did not come into use till the 19th century when the study of the human mind began to advance. For instance, the commonly used word “lesbian” did not have any sexual connotations for centuries. The association with female homosexuality came much later, around the late 19th century. The word “Queer,” too, did not have sexual connotations till recently. It meant what it has always meant – “strange,” “odd,” “peculiar,” or “eccentric. The ++ sign only indicates that the queer universe is only expanding and not contracting.
While the Bible condemns sexual relations between those of the same gender, and so must we, it also needs to be understood that not everyone who identifies themselves as “Queer” is sexually active. There is a need to understand the nuances of sexual orientation and sexual behavior.

Sexual orientation is a complex issue, and scientists have not pinpointed a single cause. There is growing evidence that it likely arises from a combination of factors, including:
Genetics: Studies suggest that genes play a role, but there isn’t a single “gay gene” or equivalent for other orientations. Multiple genes likely interact in some way to influence sexual orientation.
Prenatal hormones: Exposure to hormones before birth may be a factor. For instance, some studies suggest higher prenatal testosterone levels in females might be linked to a higher chance of same-sex attraction.

Environmental factors: The exact role of the environment is unclear, but it likely doesn’t involve things like childhood experiences affecting your orientation.
No single factor determines orientation: it is likely a complex interplay of genetics, hormones, and other unknown factors. Genetics isn’t destiny: even if genes play a role, it doesn’t mean orientation is predetermined. Sexual orientation is natural. Regardless of the cause, being LGBTQIA+ is a natural variation in human sexuality. We can play around with the question of who is responsible for this sexual orientation at the end of the day. Should the concerned individuals be blamed? Can they and should they be changing their orientation, and is there an onus on them to change, or are other factors at play?

In John 9, we have the well-known story of Jesus healing the blind man. The disciples question Jesus, assuming the blindness stemmed from the man’s sin or his parent’s sin (Jn 9:2). Jesus rejects this idea, stating, “Neither this man nor his parents sinned” (Jn 9:3). Centuries later, the question still echoes and rises to the surface when we encounter people who are “different.” The question still bubbles up – sin is involved, and the person or their family must take responsibility. We often, however, pass over Jesus’ response to the disciple’s question. Jesus offers a different explanation: “But this happened so that the work of God might be displayed in his life” (Jn 9:3). This suggests that the man’s blindness served a purpose, allowing Jesus to demonstrate God’s power through healing.

Although we have moved a certain distance, disability, especially those born with conditions like Down’s syndrome or other visible disabilities, once raised the same question – who is the sinner here? Perhaps they were not always spoken out loud, but the question lingered in the air. And before that, there was leprosy.
Jesus told us that the poor will always be with us. People who are different from us in how they express their identity differently, too, will be. So how do we relate to them, bond with them if we come across any, and, most importantly, demonstrate grace towards them?

The traditional Evangelical view is drawn from scripture, which we have already seen. Evangelicals believe the Bible condemns same-sex relationships based on interpretations of verses like Romans 1:26-27 and 1 Corinthians 6:9-10. While that is fine, what is often ignored is that not all Queer people are in a relationship of any kind, let alone a physical one. They lead mostly incredibly lonely lives even if they are educated and wealthy. Films like “Aligarh,” where the protagonist, a University Professor, is socially ostracized and suspended from his job after his orientation becomes public, are instructive. Based on a true story, the Professor challenges his suspension in court, but by the time the verdict comes, the lonely man has already committed suicide. I have known a few Queer people personally who knew very well that their behavior, mannerisms, and orientation were considered deviant and tried their best to change and conform. They accompanied their parents to psychiatrists, therapists, temples, churches, mosques, as well as sundry healers, hoping that something would click and prove to be the elusive fix. But nothing did. At the end of it all, they were more isolated and friendless than before. Christians may be lonelier than most if they have such identities because they know which way the wind will blow if their cover is ever blown.

How should we respond to such people among us? Philip Yancey’s book “What’s So Amazing About Grace” critiques how some Christians treat homosexuality and argues for a more gracious approach. Yancey was troubled by the perception that Christians were primarily known for what they opposed, like homosexuality, rather than God’s grace. Yancey doesn’t endorse same-sex relationships, but he argues for a more compassionate and welcoming approach to the LGBTQIA+ people in the church.
In the Catholic Church, Pope Francis emphasizes compassion and acceptance toward LGBTQ+ individuals.  While the church’s official teaching describes homosexuality as “intrinsically disordered,” it also calls for treating gay people with respect and avoiding unjust discrimination.

In the Gospel of Matthew chapter 25, we read the following: “For I was hungry and you gave me something to eat, I was thirsty, and you gave me something to drink, I was a stranger, and you invited me in, I needed clothes, and you clothed me, I was sick, and you looked after me, I was in prison, and you came to visit me.” Jesus says that whenever his disciples served any of these, they served Him. When these verses talk of visiting people in prison, it doesn’t imply that the reasons for which the person is in prison are condoned. It just means ministering to a person with needs God wants to be met.

Most of us will never understand the struggles of an LGBTQIA ++ person – the sniggers, the stigma, being overlooked for jobs because their mannerisms and deportment are different. The social as well as the economic poverty too. Their world which is far more than two people of the same gender, which is all we know and talk about. Their isolation is absolute. The loneliness is real. Their hunger, thirst, and nakedness are also often real. The abandonment and cold looks as they lie sick on a hospital bed are real. When in the Gospels, Jesus teaches us to minister to those in need, He does not ask for a spiritual report card of those who will be served. He simply encourages serving, and in so doing, we are assured that we are serving Jesus. Can we see Jesus in the gazes of those who are Queer and others we are so used to “othering”? Let us try.

Shantanu Dutta, a product of Pune ICEU is a doctor by training and formerly served with the Indian Air Force. Subsequently he served with numerous national and international organizations serving in the integral mission space. Reach him at shantanud@gmail.com