For the past month, I’ve been recovering from a bike crash.
After getting stitched up in a local hospital, I was transferred to a larger facility with a trauma unit. Just after I arrived, a doctor asked me a series of questions about my health: No, I’ve never smoked. Yes, I drink: one or two glasses of wine or beer with supper, and spirits on rare occasions. No serious or chronic illnesses. Two surgeries: the first, twenty-five years ago, for a deviated septum; the second, fifteen years later, to align my genitals with my gender identity.
Thankfully, no one raised an eyebrow over my last answer. I think he, and the nurses in the room, realized that I was speaking slowly because I was tired and in pain, but that I was coherent. Ironically, that may have been exactly what raised that doctor’s alarm when I unequivocally answered one of the mental-health questions: Yes, I have attempted suicide. But, I explained, not recently: I tried to kill and caused other kinds of harm to myself because of some experiences—including sexual abuse—in my childhood.
The doctor called in someone else —a psychiatrist, I believe. They asked, several times, whether my accident was not an accident. I insisted that my mishap was just that: an unfortunate circumstance. One of the nurses, a native of a Caribbean island, looked into my eyes. She interjected: “No, she wasn’t trying to kill herself. And she’s not going to try anything like that now.”
The other nurse in the room—also from the Caribbean—nodded. The doctor and psychiatrist stopped their conversation and note-taking. The psychiatrist glanced toward them, then at me. “I don’t think she needs to be under watch,” he declared. The doctor scribbled something, which I took as agreement.
Then he asked whether I wanted a chaplain. No, I’m not religious, I explained. I didn’t mention my atheism because I didn’t want to risk a debate for which, at that moment, I didn’t have the energy. I glanced back at the nurse who advocated for my sanity. She looked at me, knowingly.
Two days later, I went home. The nurse and I have stayed in touch. “It was a priest, wasn’t it?”
She didn’t have to pose it as a question. She knows; I think she knew it that night we met in the trauma center.
I’d like to know how she knew. Or do I already know?
Here in the United States, we have the same problems you find everywhere: drug abuse, domestic violence, you name it. One of our problems, though, is that we sweep it under the rug.
Such an admission would be unusually forthright, if not startlingly frank, in almost any place or time. But I recall it so clearly, more than two decades after I heard it, because of the person who uttered it.
He had hired me a week earlier—to work with children from some of the families he was talking about. It wouldn’t take long for me to realize that those problems, and others, had much to do with the very existence of that school.
The boys in that Orthodox yeshiva had been kicked out of other Orthodox yeshivas, almost invariably because of their behavior. I’d heeded the warnings of the man who hired me—the school’s head rabbi, whom I’ll call Halphen—about the “games” the boys might play. They played them, and I wasn’t surprised. (After all, I was a teenaged boy once!) I soon realized, however, that most of the boys would do no better in that school, in part because the main tool the school had for helping the boys was Halakhic law. More important, though, the boys—at least one, anyway—had problems even more serious than the ones Rabbi Halphen mentioned, and “the community,” as he liked to call it, was a cause.
Being a non-Jewish teacher (and a Catholic school alumnus) in an Orthodox yeshiva was, to say the least, an interesting experience. So was being a transgender woman—who was still living as a man—in an all-male environment. Of course, the boys didn’t know about my identity, though some thought I was gay. In any event, I was an outsider.
That meant the boys both looked down on, and even expressed hatred for me, but looked to me for what they couldn’t find from their rabbis and parents, or the other adults in their community. I think now of a dynamic James Baldwin described: whites who saw blacks as their inferiors went to those same blacks for love when no one else was watching them. When groups of boys were together, they mocked my goyishness, but when they encountered me one-on-one, they wanted to talk.
Naturally, they wanted to talk about wishes and dreams that were taboo in their community. One confessed his crush on a Puerto Rican girl. (As someone who’s dated Hispanics of all gender identities, and was married to one, I sympathized.) Others thought they might be gay or simply didn’t want the kind of family life their community proscribed for them: “You get married, start a business, have a bunch of kids, double your weight and get a heart attack,” as one boy mused. Still others wanted careers that weren’t part of the Orthodox menu. And there was the junior who wanted to know what I thought of Allen Ginsberg’s poetry.
One boy, though, haunts me to this day. I’ll call him Moishe. He seemed to circle around me for months before he finally asked whether we could talk during his lunch break. I agreed. Moishe expressed some of the usual complaints about the restrictiveness of his community. All along, I had a feeling he wanted to say something else, but not what he asked a few days later: Could I adopt him?
I explained that I couldn’t which, of course, he knew—but as I suspected, his question was a pretext to talk some more. Which we did, several more times over the weeks. Then, one sunny Spring afternoon, he came to me in tears. “I want to die!” he exclaimed.
“Have you talked to anybody else?”
He shook his head. “I can’t,” he sobbed. “They’ll never believe me.”
I knew that “they” meant any authority figure in his life: his parents, his other adult relatives, the rabbis in the school and the ones in his synagogue. Nor would anyone else in his synagogue. “They’re all in on it,” he cried.
My spine tingled. This was years before I talked about my own abuse, but I knew he wanted to talk about his. “Who?” I asked.
Moishe then told me about the rabbi in his synagogue who was always calling him in to help with one thing or another. My guess is that his parents thought the rabbi knew he was a “problem” child and they were grateful for the interest he showed. The rabbi took advantage of that trust and use the pretext of errands and chores to make contact with the boy. I am not talking merely about “face time;” I mean, literally, contact—in areas that should be touched only by medical professionals with gloved hands.
Although I would not talk about my own abuse, or name the priest who abused me, until many years later, I had an overwhelming, physically aching, sense of déjà vu. So many things I experienced felt the same way, as a Catholic school alumnus and transgender woman who was still living as a man, during the year I taught in that Orthodox yeshiva. And when I hear about sex abuse in the Catholic church or any other religious institution, I think of Moishe—and the words of Rabbi Halphen, who hired me to teach Moishe and other boys who were living with the issues that were being “swept under the rug.”
In January 2016, James Lilly, a youth worker at Christ Episcopal Church in Bluefield, West Virginia, was arrested and charged with incest, sexual assault, and sexual abuse. The Bluefield Daily Telegraph reported:
A transgender Bluefield man who worked in youth ministry at local Episcopal churches was arrested Tuesday and charged with multiple counts of sexual abuse of a juvenile.
James Lilly, 24, was charged with one count of incest, one count of second-degree sexual assault and 31 counts of first-degree sexual abuse, Detective K.L. Adams, with the Bluefield Police Department, said.
Adams said the victim in the case is a juvenile female. He said the abuse began in 2009 when the victim was 9 to 10 years old, and continued until she was 16.
The alleged abuse in the case took place at a home, and not a church, Adams said.
“Mr. Lilly, by his own admission, is transgender,” Adams said. “He is in the process of becoming a woman.”
Adams said Lilly has a degree in religion from a Virginia college and has worked at numerous churches. Locally, he worked at Episcopal churches in both Bluefields.
Lilly is also in the process of getting a teaching degree at Bluefield State College, Adams said.
A transgender man pleaded guilty to three counts of sexual abuse in the first degree in Mercer County Circuit Court Wednesday afternoon.
James Lilly, 25, of Bluefield, will be sentenced on Nov. 17.
Circuit Court Judge Derek Swope accepted a plea agreement in the case, which dropped 28 counts of sexual abuse in the first degree as well as charges of sexual assault third degree and incest.
Each count brings one to five years in prison, but with the plea, Swope said two counts are “probated” (no prison time) and the third count carries the possible one to five years at the discretion of the judge.
Swope also said the plea agreement includes a mandatory lifetime registry as a sex offender as well as 10 to 50 years of enhanced supervision.
Assistant Prosecutor John McGinnis told Swope that the plea agreement was reviewed by the victim as well as the victim’s guardian ad litem, Cathy Wallace, and both agreed to it.
Lilly’s sentencing hearing was delayed so a diagnostic evaluation could be completed. Yet to be determined is Lilly’s classification as a prison inmate. The Bluefield Daily Telegraph reports:
A diagnostic evaluation was completed recently for a former youth pastor and admitted transgender sex offender who is facing a prison term after pleading guilty last year to sexual abuse first degree.
James Lilly, 25, of Bluefield pleaded guilty in August 2016 in Mercer County Circuit Court to three counts of sexual abuse in the first degree. Raleigh County Judge John A. Hutchinson, who was assigned to the case after Mercer County Judge Derek Swope recused himself, delayed Lilly’s sentencing on Dec. 21, 2016 and remanded him to the state Department of Corrections so a diagnostic study could be completed with regard to how he would be classified as an inmate.
….
During the December 2016 hearing, Hutchinson spoke of Lilly’s pre-sentencing report and emphasized that gender disorientation is a recognized condition, saying that he psychologically identifies with being a female.
In mid-April, Hutchinson informed the court that he had received the report resulting from the diagnostic interview, and sentencing was scheduled for a later date. In his order, Hutchinson instructed the Department of Corrections (DOC) to send a representative to Lilly’s sentencing hearing to inform the court about the policies, procedures and protections at DOC facilities “in the event the court determines a sentence in the penitentiary is appropriate for this defendant.”
A transgender man who pleaded guilty to three charges of first-degree sexual abuse is now serving his sentence in a northern West Virginia prison, officials with the state Division of Corrections said Friday.
James Lilly, 26, formerly of Bluefield, is currently an inmate at Northern Regional Correctional Facility in Moundsville, according to the state Division of Corrections Inmate Search website. Prison officials confirmed Friday that he was among the facility’s inmates.
A former youth pastor, Lilly was arrested Jan. 12, 2016. A Mercer County grand jury indicted him on 28 counts of first-degree sexual abuse as well as third-degree sexual assault and incest. He pleaded guilty to three charges of first-degree sexual abuse. After being arrested, he told Bluefield Police detectives that he was a transgender who was in the process of becoming a woman.
The victim, a female juvenile, came forward after learning that Lilly was pursuing a teaching career and student teaching at a school. The principal at Bluefield Intermediate School said later that Lilly was a student observer in 2015, but had little interaction with the students. Bluefield Detective K.L. Adams said after Lilly’s arrest that the abuse began in 2009.
In May, Special Judge John A. Hutchison of Raleigh County sentenced Lilly to a pair of one- to five-year sentences that will run concurrently. These sentences are running consecutively with the third charge of first-degree sexual abuse. This gives Lilly a sentence of two to 10 years in prison. He will be subject to lifetime registration as a sex offender after he is released, and he will be under 30 years of supervision.
This is the one hundred and second installment in The Sounds of Fundamentalism series. This is a series that I would like readers to help me with. If you know of a video clip that shows the crazy, cantankerous, or contradictory side of Evangelical Christianity, please send me an email with the name or link to the video. Please do not leave suggestions in the comment section. Let’s have some fun!
Today’s Sound of Fundamentalism is a video clip of two supporters of Fundamentalist Alabama Justice Roy Moore sharing their “love” for transgenders.
Richie Clendenen is the pastor of Christian Fellowship Church in Benton, Kentucky. One out of every four residents of the Blue Grass State attends a Baptist church. One out of three Kentuckians self-identify as Evangelical. Kentucky is the state that gave us Kim Davis and Ken Ham, and is currently governed by Southern Baptist Matt Bevin. By all accounts Kentucky is, from stem to stern, a Christian state, yet Pastor Clendenen thinks Evangelicals are being persecuted. Clendenen recently stated:
I never thought we’d be in the place we are today. I never thought that the values I’ve held my whole life would bring us to a point where we were alienated or suppressed.
Clendenen also thinks that Evangelical Christians are the most hated people group in America. More hated than gays, Muslims, and atheists, Clendenen claims that Evangelicals are the most despised people in America:
The Bible says in this life you will have troubles, you will have persecutions. And Jesus takes it a step further: You’ll be hated by all nations for my name’s sake.
Let me tell you, that time is here.
There’s nobody hated more in this nation than Christians. Welcome to America’s most wanted: You.
Clendenen confuses persecution with being forced to treat all people with respect. Clendenen thinks those of us who demand justice, fairness, and equal protection under the law are persecuting Evangelicals, yet he provides zero support for his claim. Are Clendenen and his fellow Evangelicals free to worship as they please? Are they free to verbally attack gays, Muslims, Transgenders, atheists, socialists, secularists, Democrats, and Barack Obama from the pulpit? Are Evangelicals free to bar anyone who doesn’t believe as they do from attending their churches? Yes, yes, and yes.
Clendenen is 38 years old. He grew up in an era when Evangelicals wielded great political power. But, the times, they are a-changin’, and Evangelicals have lost their seat at the head of the cultural table Thanks to the LBGTQ community, secularists, atheists, humanists, liberal Christians, and the fastest growing religion in America — the NONES — Evangelicals are no longer the cultural authority on moral and ethical issues. Preachers such as Clendenen view their banishment from cultural discussions as persecution. These preachers of intolerance and hate demand, like toddlers who stomp their feet when they don’t get their way, that everyone bow in obeisance to the Christian God and their peculiar interpretation of the Protestant Bible. And when millions of Americans say NO? Stop persecuting us, cries Clendenen.
Clendenen is right about one thing. An increasing number of Americans DO hate Evangelicals. Evangelicals are now the face of bigotry, homophobia, and misogyny. Evangelicals oppose all forms of sexual expression except virgin-before-marriage, monogamous, married, heterosexual, only-with-a-Christian, missionary-position, God-glorifying intercourse. Evangelicals are anti-abortion, anti-immigration, anti-social-progress, and anti-science. Granted, I am painting with too broad a brush, but Evangelicals need to understand that this is how they are perceived by non-Evangelicals. If Evangelicals want to change how they are viewed by others, I suggest that they shut the hell up and devote themselves to ministering to “the least of these.”
Pastor Clendenen was a Ted Cruz supporter, as were many of his fellow Evangelicals. Cruz is an arrogant, bigoted Christian nationalist, yet Clendenen thinks Cruz would have made a wonderful President. Can he not see that his support of Cruz is yet another reason non-Evangelicals despise the people who claim to be the purveyors of True Christianity®? And now many Evangelicals are supporting fascist Donald Trump. Trump is the most unqualified man to ever run for President, but Evangelicals have backed themselves into a corner with their fawning support of all things Republican, and they are now obligated to vote for a misogynistic, racist, narcissistic, KKK-approved blowhard.
So yes, many Americans hate Evangelicals, and the Pastor Clendenens of the world have no one to blame but themselves. Instead of following in the footsteps of Jesus, Evangelicals spread their legs wide and gave themselves to the Republican Party. Impregnated with power, Evangelicals brought to life a hateful ideology that has caused untold harm. Over the past year, Americans have watched as Evangelicals hysterically attacked gays, immigrants, same-sex marriage, and Transgenders. Oozing revulsion from every orifice, Evangelicals, along with their Republican overlords, have become the party of hate. And to this I say, to quote Evangelical Texas Lt. Governor Dan Patrick:
Tweet sent out after massacre at gay club in Florida. Fifty people died and dozens more were injured.
I recently wrote a post about Evangelical outrage over Montel Williams suggesting that the heart of Christianity is good works. Countless Evangelicals schooled Williams about salvation, reminding him that good works play no part in salvation. According to these Evangelicals, salvation is by grace — God bestowing his unmerited favor upon sinners. Are these Evangelicals right? It depends on which Bible verses you read. For example, Ephesians 2:8,9 says: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God; Not of works, lest any man should boast. Seems to the settle the question right? Salvation is by “grace through faith and not by works.” However in the very next verse the Bible says: For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. This verse seems quite clear, well as clear as any Bible verse can be; that those whom God saves are ordained (chosen) by God to have lives that demonstrate good works. There are numerous ways one can argue this issue, but anyone with even a modicum of understanding about the New Testament certainly knows that the Bible makes a clear connection between salvation and good works. People who claim to be Christians yet live in ways contrary to the teachings of the Bible are, at best, Christian in name only. The Jesus who said Follow me surely expects his followers to believe and obey the teachings of the Bible. After all, according to Evangelicals, the Bible is God’s inspired, inerrant, infallible word. It’s God’s blueprint for life, a sure road map for the journey between birth and eternity. Why then, all the Evangelical outrage over Williams’ comment?
A large number of Evangelicals believe that salvation is some sort of magic pill or eternal fire insurance. At some point in their lives they have had some sort of “experience” with God and now they are Christians. For these Evangelicals, all that matters is believing the right things. And in recent years, believing the right things has come to mean having the right political beliefs. Williams’ comment was in response to Evangelical outrage over transgendered people using the wrong bathroom. Williams rightly pointed out that Evangelical hatred and bigotry towards transgenders was un-Christian. How dare Williams suggest hateful, bigoted Evangelicals aren’t being very Christian! These Evangelicals can recite John 3:16 and parrot “God’s Simple Plan of Salvation,” and that is all that matters. They might believe in the death, burial, and resurrection of Jesus, but fuck those perverts who want to use what Evangelicals consider the wrong bathroom.
These Evangelicals are being quite hypocritical, are they not? If salvation is NOT by good works, how dare they expect or demand people to live by the teachings of the Bible? Aren’t these the same Evangelicals who oppose homosexuality, same-sex marriage, premarital sex, or any other form of sexual expression except a monogamous married heterosexual couple having sex via the missionary position, yet commit the very sexual sins they condemn? And aren’t these the very same people who make all sorts of moral demands that they themselves are unable to keep? Why should any of us — transgenders included — follow ANY of the teachings of the Bible? If Evangelicals can’t practice what they preach, aren’t they being hypocritical? Of course they are.
These Evangelicals (and I say these because some Evangelicals do think good works are essential to Christian faith) are the worst that Christianity has to offer. They demand that everyone submit to their religion’s teachings, yet they are ignorant of those very teachings. They expect everyone to obey their interpretations of the Bible, yet they exempt themselves from doing the same. When questioned about the disconnect between what they say they believe and how their live their lives, these Evangelicals remind their critics that they are works in progress or that they are resting on the promises of God. These Evangelicals are ignorant of much of what the Apostle Paul had to say about behavior, choosing to focus on God’s super-duper grace-filled plan for their lives — grace that Dietrich Bonhoeffer called cheap. All that matters to them is where they will spend eternity when they die — heaven. Well that and making sure that there are no transgenders using the wrong bathroom.
You see, these Evangelicals actually DO believe in salvation by works. Every Evangelical has internalized some sort of moral code by which they, in theory, govern their lives. They think that this moral code comes straight from the mouth of God. And if it comes from God, shouldn’t everyone behave the same way? These Evangelicals, despite what they told Montel Williams, believe that there ARE certain behaviors that preclude people from being Christians. Will there be any LGBT people in heaven? Not according to these Evangelicals. In fact, their list of people who will not be in heaven is quite long. These Evangelicals speak out of both sides of their mouth, decrying anyone who says salvation is by works, yet at the same time saying that there are certain behaviors that will land people in hell (and most of these behaviors are sexual in nature). Quite frankly, if THESE Evangelicals will be in heaven, I am quite happy to spend eternity in hell with Mother Theresa, Gandhi, Prince, homosexuals, Christopher Hitchens, transgenders, same-sex couples, liberals, abortionists, and Barack Obama. According to these Evangelicals, Dennis Hastert and countless other Christian perverts get a free pass because they told God, sorry, and promised to never, ever sexually molest children again. Yet, when Catholic priests diddle young boys and later ask God’s forgiveness, they still go to hell when they die. Why? Because Catholics worship the wrong Christian God. And around and around the Evangelical merry-go-round goes.
Spend any time swimming in the septic tank called Evangelical Christianity and you will likely come in contact with hateful bigots. Why are so many Evangelicals so nasty? While the reasons are many, one major reason for their hatefulness is that they believe that being a Christian is all about BELIEVING the right things, not DOING the right things. Let me illustrate this point with a few comments from Megyn Kelly’s Facebook page —The Kelly File. Last Friday, Montel Williams appeared on Kelly’s show and had this to say about Evangelical outrage over Transgender bathroom laws:
“What is the basic premise of every religion on this planet? You get judged by what you do for the least of us when you pass on. How dare you try to judge them now… and claim to be a Christian.”
Here’s how some of Kelly’s followers responded:
As you can clearly see, these Evangelicals see no connection between Christian salvation and good works. And this is the reason why many Americans now consider Evangelicals hateful bigots. Evidently, these verses are missing from the bibles Evangelicals dust off and carry to church on Sunday:
“When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 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.’ “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’ “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ “Then they will go away to eternal punishment, but the righteous to eternal life.” (Matthew 25:31-46)
If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also. (James 2:8-26)
Self-righteous Evangelicals will say that these verses don’t mention Transgenders, so there! Other Evangelicals will say these verses only apply to their treatment of fellow believers, so there! Fine, I say. Please share how and to what degree you are helping fellow Evangelicals who are in need. *silence* That’s what I thought. You see, what the Transgender bathroom issue reveals is Evangelical hatred for anyone who doesn’t bow to their moral (and political) demands. Transgenders are just the latest in a long line of people Evangelicals hate: liberals, mainline Christians, atheists, secularists, agnostics, Muslims, Buddhists, Pagans, undocumented workers, Barack Obama, abortion doctors, and gays, to name a few. Evangelicals need to stop preaching love, joy, and peace, when all people can see is hatred and bigotry.
If you have your hip waders on, I encourage you to check out the comments on The Kelly File’s Montel Williams segment (April 29, 2016). Be prepared to be sickened by what Evangelicals say in the name of their God. Even if I believed in the existence of the Christian God, there’s no way in heaven or hell that I would ever want to go to church with people who think like many of Kelly’s Evangelical followers. Their words betray who and what they really are.
This cartoon correctly shows how many Evangelicals perceive the Transgender/bathroom issue. Their perceptions, however, are categorically wrong.
Letter to the Editor submitted to The Bryan Times on April 22, 2016 (never printed) Resubmitted to the Defiance Crescent-News on May 19, 2016
Dear Editor,
Recent news stories have highlighted Evangelical outrage and hysteria over Transgenders using public restrooms. I suspect most Americans at one time or another have taken care of business while in proximity to someone whose sexual identity or orientation is different from theirs. Why all the outrage now over such a banal issue as who and where someone pees?
At the heart of this issue lies Evangelical hatred and disgust, not only for Transgenders, but also for anyone who dares to be different from the God-approved, heterosexual-only, virginal, monogamous-sex-only-within-the-bonds-of-marriage Evangelical belief concerning sexuality. As a Baptist teenager, I vividly remember sermons and admonitions warning teens of the dire consequences of fornication and masturbation. All the scare-tactic preaching did was make us feel guilty when we acted upon normal, healthy human sexual desire.
Evangelicalism is now widely considered a hateful religion by many Americans. Why is this? In the 1970s, Jerry Falwell and Paul Weyrich birthed The Moral Majority — an Evangelical group dedicated to reclaiming America for the Christian God. Along the way new groups such as Focus on the Family and the American Family Association joined with the Moral Majority to fight the war against what they perceived to be the takeover of America by Godless liberals, Satanic secularists, atheists, and humanists. In the 1980s these culture warriors sold their souls to the Republican Party, joining church and state and producing the ugly monster now on display for all to see.
During this same time frame, secularists, their numbers increasing thanks to a growing number of Americans who no longer are interested in organized religion, began to push back at Evangelicalism’s message of hate and bigotry. Atheist groups such as the Freedom From Religion Foundation and American Atheists began challenging governmental preferential treatment given to Evangelicals. Now, thanks to a rising swell of secularism, Evangelicals feel threatened. No longer are they given special treatment. No longer are their blatant assaults on the First Amendment ignored. The more Evangelicals are marginalized, the greater their outrage.
Evangelicals must accept the fact that progress has brought us to place of inclusion and acceptance of those who are different from us. Evangelical preachers are certainly free to keep preaching against what they believe are sinful behaviors. But they might want to notice that many Americans — particularly millennials — are no longer listening.
When I first read Anderson’s quote, I thought to myself, Anderson is upset at me. After all, when you do I Google Search for Pastor Steven Anderson, my post about him is usually in the top five to fifteen search results. The ranking varies depending on if the news media has done any reporting on Anderson. Sadly, Anderson had BRUCEJENNER in mind, not Bruce Gerencser, even though, as one Facebook commenter said, “Don’t feel bad, Bruce. I’m sure he hates you, too!“
