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Uncommon Calling: A Gay Christian's Struggle to Serve the Church
In this book, Chris Glaser describes his personal journey of coming out to his family, friends, church--and to himself. He tells the story of how the church reacted to his disclosure and his subsequent "uncommon" calling that led him to devote his professional life to reconciliation between the lesbian, gay, and bisexual community and the church. By openly and honestly telling his story, Glaser furthers his calling--demonstrating that lesbians, gay men, and bisexuals are not abstractions, but real people struggling to remain faithful.
260 pages, Paperback
First published January 1, 1988
39 people want to read
About the author
Chris Glaser
15 books4 followersChris Glaser is a 1977 graduate of Yale Divinity School. He served as the director of the Lazarus Project, a ministry of reconciliation between the church and the LGBT community, from 1977-1987.
Since then he has published nine best-selling books and contributed to more than a dozen other books. Glaser's writings have appeared in many publications, including Newsweek, The Los Angeles Times, The Atlanta Journal Constitution, The Advocate, Frontiers, Christianity and Crisis, The Christian Century and a range of church periodicals. Since 1998 he has been the editor of Open Hands, a quarterly magazine for congregations welcoming of LGBT people in seven mainline Protestant denominations in the United States and Canada.
Originally from California, he now lives in Atlanta.
Since then he has published nine best-selling books and contributed to more than a dozen other books. Glaser's writings have appeared in many publications, including Newsweek, The Los Angeles Times, The Atlanta Journal Constitution, The Advocate, Frontiers, Christianity and Crisis, The Christian Century and a range of church periodicals. Since 1998 he has been the editor of Open Hands, a quarterly magazine for congregations welcoming of LGBT people in seven mainline Protestant denominations in the United States and Canada.
Originally from California, he now lives in Atlanta.
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Displaying 1 - 4 of 4 reviews
October 26, 2011
This book would definitely gets four stars for his openess and role as a trail blazer of gay Christian rights but it loses a star for two reasons. Firstly, he is, I felt, rather self-obsessed and secondly, whilst he speaks of homophobic christians as being in need of change, challenge and conversion he appears, by his own account, to go blissfully through his journey having nothing in which he needs to alter in himself except to become more free or more confident or more out and proud.
Now it is self-evident that he would see anti-gay christians as in need of change and conversion, so do I, but it surprises me that he is so lacking in humility or self-knowledge that he doesn't appear to see in himself anything in need of the Lord's Grace except to be more of the same. This was a weakness of a spiritual odyssey that would otherwise be impressive and stirring.
He also did not appear to ackowledge the fact that there were, in amidst the homophobic venom and blind intolerance, men and women who held sincere and loving positions which were very different from his own. I fully concur as a gay Christian with Glaser's position but know that not all opponents are necessarily ' blind haters '.
Having said that the intransigence and blind insensitivity on the part of one committee who having voted him down and thus prevented his going forward to ordination (becoming a minister in his Church ) then having the nerve to ask him to lead them in prayer was breathtaking in its crass stupidity.
His account of his ministry to gay, lesbian, bi-sexual and transgendered people was powerful as it was a ministry just unfolding in the 1970's and then spanning the beginning of the sadness of the HIV/Aids crisis. The account only takes him, in detail, up to 1986 but in an epilogue he has a wind-whistle rush through the next decade or two.
He has a great line in imagery and poetic use of the normal and ordinary to make his point; there is a beautiful image right at the end of the book of a catholic church which needs to strip off its outer coating every year and replace it so as to preserve the adobe inner framework. His obvious but nonetheless effective interpretation is that of the church needing to continually rebuild, remould and indeed revisit itself regularly.
However he does also have a tendency to be a little on the overly dramatic side when it comes to ' the dancing' . One case in point is his over use of the idea of his dancing to disco in gay bars as being his exulting before the Lord in the joy of his sexuality; oh puuulease. And then again this quote of some extraordinarily OTTness comes early on in the book and should have forewarned me
' The neopagan within me wanting to revel in Bacchic delight of the senses was forever married to a Calvinist servant of God. Dionysian chaos bubbled from deep within me, like a sulphur hot spring warming the Calvinist cold and sobering water of the baptismal pool of my soul. Jesus and Zorba danced together a prayer of gratitude for God's grace on the shores of my experience '
Yeah, well, whateva
Now it is self-evident that he would see anti-gay christians as in need of change and conversion, so do I, but it surprises me that he is so lacking in humility or self-knowledge that he doesn't appear to see in himself anything in need of the Lord's Grace except to be more of the same. This was a weakness of a spiritual odyssey that would otherwise be impressive and stirring.
He also did not appear to ackowledge the fact that there were, in amidst the homophobic venom and blind intolerance, men and women who held sincere and loving positions which were very different from his own. I fully concur as a gay Christian with Glaser's position but know that not all opponents are necessarily ' blind haters '.
Having said that the intransigence and blind insensitivity on the part of one committee who having voted him down and thus prevented his going forward to ordination (becoming a minister in his Church ) then having the nerve to ask him to lead them in prayer was breathtaking in its crass stupidity.
His account of his ministry to gay, lesbian, bi-sexual and transgendered people was powerful as it was a ministry just unfolding in the 1970's and then spanning the beginning of the sadness of the HIV/Aids crisis. The account only takes him, in detail, up to 1986 but in an epilogue he has a wind-whistle rush through the next decade or two.
He has a great line in imagery and poetic use of the normal and ordinary to make his point; there is a beautiful image right at the end of the book of a catholic church which needs to strip off its outer coating every year and replace it so as to preserve the adobe inner framework. His obvious but nonetheless effective interpretation is that of the church needing to continually rebuild, remould and indeed revisit itself regularly.
However he does also have a tendency to be a little on the overly dramatic side when it comes to ' the dancing' . One case in point is his over use of the idea of his dancing to disco in gay bars as being his exulting before the Lord in the joy of his sexuality; oh puuulease. And then again this quote of some extraordinarily OTTness comes early on in the book and should have forewarned me
' The neopagan within me wanting to revel in Bacchic delight of the senses was forever married to a Calvinist servant of God. Dionysian chaos bubbled from deep within me, like a sulphur hot spring warming the Calvinist cold and sobering water of the baptismal pool of my soul. Jesus and Zorba danced together a prayer of gratitude for God's grace on the shores of my experience '
Yeah, well, whateva
May 16, 2024
GLASER’S FIRST BOOK
Chris Glaser is an ordained minister in the Metropolitan Community Church (MCC); he is an author, speaker, and teacher who is very active in the LGBT community.
He wrote in the Preface of this 1988 book, “I offer my story because I believe it may serve as an example for those attempting to understand the experience of gay and lesbian Christians seeking to integrate faith and sexuality in the context of a church which does not yet respect our attempts at such integrity. Through God’s grace, I’ve had the opportunity to play a unique role in the church’s struggle with the full participation of lesbians and gays in the church. I’ve lobbied the policy-making governing bodies of the Presbyterian Church… provided sources of information for many denominations to help educate them about lesbian and gay issues within the church, and have developed ministries within the lesbian and gay community. These experiences make ‘my’ story more than mine; it becomes the story of the church grappling faithfully with issues of inclusiveness, ministry, and ordination, particularly as these issues relate to lesbians and gays.” (Pg. xxi)
He explains, “Homosexual people are often capable of imitating heterosexual interest and behavior, not necessarily insincerely or hypocritically, but because we have been taught that’s what we’re SUPPOSED to do, and that’s what we HAVE to do to be loved at all… Of course, many people keep their hearts tightly reigned in, perhaps the most common form of bondage.” (Pg. 23)
He observes, “monastic life represented what I judged too quickly as a denial of God’s gift of sexuality. Later I would understand celibacy itself as a gift, though not so prolifically proferred as expected of Roman Catholic clergy and homosexual and single heterosexual Protestants and Catholics.” (Pg. 65)
He asked Henri Nouwen what he had thought of a lecture by MCC founder Troy Perry: “He wanted to know more of Perry’s spirituality: how being an outcast had affected his faith, what his spiritual resources were for contending with seemingly insurmountable odds in church and society. I believe Nouwen’s gentle critique arose from being on a different level than most members of the audience, who apparently appreciated the lighter approach to an as yet uncomfortable subject. But I realized that though Perry’s sexuality and commitment to preach God’s word of love were certainly evident, the spirituality necessary to keep him going remained to some degree hidden.” (Pg. 81)
He argues, “a Christian who affirms the inerrancy of scripture not only in belief but also in practice is truly remarkable. A gay Christian who affirms the inerrancy of scripture is similarly remarkable. Such a person compartmentalizes homosexuality and the belief in the inerrancy of scripture. Such a person lacks full integrity. Yet such a person may achieve greater integrity by accepting homosexuality and affirming the inerrancy of the essential spiritual truths of scripture rather than the inerrancy of particular stories or specific applications. The Holiness Code and Paul’s letter to the Romans contain inerrant spiritual truths for the Christian, but their specific applications may be culturally limited… Indeed, being faithful to the spiritual intent of scripture is a greater faithfulness than simply believing that every word proceeded from God’s mouth.” (Pg. 95)
When a student asked him whether he was ‘born again,’ he replied, “Yes, I’m born again every day. Each day is an opportunity to experience life and my faith anew. Conversion for me has always been a gradual process. I can point to significant moments along the way, but conversion is a lifetime process.” (Pg. 102-103)
He says of Rev. Jerry Kirk, “Hs professed love for his ‘dear’ homosexual brothers and sisters came across as empty and insincere to many. Anyone who smiles all the time cannot convince me either of sincerity or compassion… the superficial light in which he basked, from my perspective, vulgarly contrasted with the inner light emitted from those I experience as truly spiritually mature.” (Pg. 146)
He recounts, “Guy Charles, who ran an evangelical Christian counseling center for homosexuals … told of ‘sacrificing’ his homosexual lover when he became a Christian and began this center for other ‘unfortunates.’ … I became annoyed, since I believed I HAD sacrificed for Christ by coming out of the closet and helping the church to understand the issue… Not long after this… Guy Charles was discredited when male counselors alleged he had sex with them! The Christian publications and organizations that proudly heralded his story and ministry did not bother to report its conclusion.” (Pg. 158)
He recalls a Presbyterian leaders’ task force “HAD considered recommending that the church develop a liturgical ceremony for gay coupling, but we found this idea more controversial than ordination. Audible gasps would arise among churchfolk to whom we mentioned the possibility, even in the midst of discussing ordination of gay people. Marriage seemed more sacred to them than ordination. Little did any of us know the church’s first such ceremonies were performed for same gender couples in ‘spiritual friendships’ in the ninth century, and that the first heterosexual marriages performed in the church did not occur till the eleventh century.” (Pg. 194)
This book will interest Christians in sympathy with LGBT issues.
Chris Glaser is an ordained minister in the Metropolitan Community Church (MCC); he is an author, speaker, and teacher who is very active in the LGBT community.
He wrote in the Preface of this 1988 book, “I offer my story because I believe it may serve as an example for those attempting to understand the experience of gay and lesbian Christians seeking to integrate faith and sexuality in the context of a church which does not yet respect our attempts at such integrity. Through God’s grace, I’ve had the opportunity to play a unique role in the church’s struggle with the full participation of lesbians and gays in the church. I’ve lobbied the policy-making governing bodies of the Presbyterian Church… provided sources of information for many denominations to help educate them about lesbian and gay issues within the church, and have developed ministries within the lesbian and gay community. These experiences make ‘my’ story more than mine; it becomes the story of the church grappling faithfully with issues of inclusiveness, ministry, and ordination, particularly as these issues relate to lesbians and gays.” (Pg. xxi)
He explains, “Homosexual people are often capable of imitating heterosexual interest and behavior, not necessarily insincerely or hypocritically, but because we have been taught that’s what we’re SUPPOSED to do, and that’s what we HAVE to do to be loved at all… Of course, many people keep their hearts tightly reigned in, perhaps the most common form of bondage.” (Pg. 23)
He observes, “monastic life represented what I judged too quickly as a denial of God’s gift of sexuality. Later I would understand celibacy itself as a gift, though not so prolifically proferred as expected of Roman Catholic clergy and homosexual and single heterosexual Protestants and Catholics.” (Pg. 65)
He asked Henri Nouwen what he had thought of a lecture by MCC founder Troy Perry: “He wanted to know more of Perry’s spirituality: how being an outcast had affected his faith, what his spiritual resources were for contending with seemingly insurmountable odds in church and society. I believe Nouwen’s gentle critique arose from being on a different level than most members of the audience, who apparently appreciated the lighter approach to an as yet uncomfortable subject. But I realized that though Perry’s sexuality and commitment to preach God’s word of love were certainly evident, the spirituality necessary to keep him going remained to some degree hidden.” (Pg. 81)
He argues, “a Christian who affirms the inerrancy of scripture not only in belief but also in practice is truly remarkable. A gay Christian who affirms the inerrancy of scripture is similarly remarkable. Such a person compartmentalizes homosexuality and the belief in the inerrancy of scripture. Such a person lacks full integrity. Yet such a person may achieve greater integrity by accepting homosexuality and affirming the inerrancy of the essential spiritual truths of scripture rather than the inerrancy of particular stories or specific applications. The Holiness Code and Paul’s letter to the Romans contain inerrant spiritual truths for the Christian, but their specific applications may be culturally limited… Indeed, being faithful to the spiritual intent of scripture is a greater faithfulness than simply believing that every word proceeded from God’s mouth.” (Pg. 95)
When a student asked him whether he was ‘born again,’ he replied, “Yes, I’m born again every day. Each day is an opportunity to experience life and my faith anew. Conversion for me has always been a gradual process. I can point to significant moments along the way, but conversion is a lifetime process.” (Pg. 102-103)
He says of Rev. Jerry Kirk, “Hs professed love for his ‘dear’ homosexual brothers and sisters came across as empty and insincere to many. Anyone who smiles all the time cannot convince me either of sincerity or compassion… the superficial light in which he basked, from my perspective, vulgarly contrasted with the inner light emitted from those I experience as truly spiritually mature.” (Pg. 146)
He recounts, “Guy Charles, who ran an evangelical Christian counseling center for homosexuals … told of ‘sacrificing’ his homosexual lover when he became a Christian and began this center for other ‘unfortunates.’ … I became annoyed, since I believed I HAD sacrificed for Christ by coming out of the closet and helping the church to understand the issue… Not long after this… Guy Charles was discredited when male counselors alleged he had sex with them! The Christian publications and organizations that proudly heralded his story and ministry did not bother to report its conclusion.” (Pg. 158)
He recalls a Presbyterian leaders’ task force “HAD considered recommending that the church develop a liturgical ceremony for gay coupling, but we found this idea more controversial than ordination. Audible gasps would arise among churchfolk to whom we mentioned the possibility, even in the midst of discussing ordination of gay people. Marriage seemed more sacred to them than ordination. Little did any of us know the church’s first such ceremonies were performed for same gender couples in ‘spiritual friendships’ in the ninth century, and that the first heterosexual marriages performed in the church did not occur till the eleventh century.” (Pg. 194)
This book will interest Christians in sympathy with LGBT issues.
November 25, 2023
Full review here:
https://jamesgenrebooks.blogspot.com/...
And frankly, This was likely addressed more to a straight audience, helping heterosexuals better understand what it means to be gay and Christian, with a secondary focus on letting gay Christians know they are not alone. However, given it took PC(USA) until 2011 to finally reconcile on a national level with LGBTQ+ parishioners wanting recognition and acceptance, his happy ending really didn't happen until 30 years after where this book ends. (To be fair, individual churches and Presbyteries did make their own decisions prior to this, but mostly in the Out of Sight of the General Assembly, Out of Mind of the General Assembly sense.) This makes an interesting continuation of Congregations in Conflict by Keith Hartman, showing some of the same arguments happening 10-20 years apart in different settings. Supposedly, Glaser has written more books since this one, so I may eventually check it out and see how his story continued during AIDS and ENDA/DOMA
https://jamesgenrebooks.blogspot.com/...
And frankly, This was likely addressed more to a straight audience, helping heterosexuals better understand what it means to be gay and Christian, with a secondary focus on letting gay Christians know they are not alone. However, given it took PC(USA) until 2011 to finally reconcile on a national level with LGBTQ+ parishioners wanting recognition and acceptance, his happy ending really didn't happen until 30 years after where this book ends. (To be fair, individual churches and Presbyteries did make their own decisions prior to this, but mostly in the Out of Sight of the General Assembly, Out of Mind of the General Assembly sense.) This makes an interesting continuation of Congregations in Conflict by Keith Hartman, showing some of the same arguments happening 10-20 years apart in different settings. Supposedly, Glaser has written more books since this one, so I may eventually check it out and see how his story continued during AIDS and ENDA/DOMA
December 7, 2013
Chris is one of the pioneers and Gay Christian advocates in the church, specifically in the Presbyterian Church. The biography is the story not only of this personal coming out but also of the 1970 conflicts in that church’s history in dealing with homosexuality. One chapter is even devoted to the 2-year study of The Task Force to Study Homosexuality. The next chapter discusses their recommendations and how through political back staging their recommendations were reversed when presented to the General Assembly in 1978. Most of the Protestant Denominations have experienced similar journeys over the past 40 years as they have tried to come to terms with this controversy. As the only gay member of the task force, he was in a particularly difficult position. He also was personally impacted as of the consequence of the ruling of the General Assembly he was unable to be ordained for ministry even though he had served in a lay capacity for many years. He then served as director of a special project with the West Hollywood Presbyterian Church for 20 years.
In one of my blogs a few weeks ago, I mentioned Chris’ personal appearance at a workshop conducted by the Western North Carolina Conference of the United Methodist Church in Winston-Salem. So his advocacy and educational efforts continue today. He later appeared at the Cathedral of Hope in Dallas so apparently he doesn’t get to spend much time at his home in Atlanta.
Chris was never really in the closet and was as active in his gay life as in his spiritual life. The focus of this book is on his spiritual journey not on his journey to accept himself as a gay man. His training in Yale Divinity School taught him the theological issues, but the many aspects of church politics were bewildering to him. His personal experiences and his work as a Christian advocate were tied together in what he saw as an effort to save the church from itself. He had help with the insights and research of the historian John Boswell who wrote the most extensive history on homosexuality in western culture.
In one of my blogs a few weeks ago, I mentioned Chris’ personal appearance at a workshop conducted by the Western North Carolina Conference of the United Methodist Church in Winston-Salem. So his advocacy and educational efforts continue today. He later appeared at the Cathedral of Hope in Dallas so apparently he doesn’t get to spend much time at his home in Atlanta.
Chris was never really in the closet and was as active in his gay life as in his spiritual life. The focus of this book is on his spiritual journey not on his journey to accept himself as a gay man. His training in Yale Divinity School taught him the theological issues, but the many aspects of church politics were bewildering to him. His personal experiences and his work as a Christian advocate were tied together in what he saw as an effort to save the church from itself. He had help with the insights and research of the historian John Boswell who wrote the most extensive history on homosexuality in western culture.
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