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Coming Out as Sacrament
Gay Christian author and activist Chris Glaser believes that sexual minorities, often denied their churches' traditional sacraments, have found unique access to the sacred in their lives: coming out of the closet. Glaser persuasively argues that coming out--as gay, lesbian, bisexual, or transgendered--has biblical precedence and sacramental dimensions. Using personal and biblical illustrations, he discusses coming out as an act of vulnerability, much like a sacrificial offering of ancient times, that invokes God's presence and effects atonement, or reconciliation. In this engaging book he shows how coming out, like other sacraments, may serve as a means of grace--that is, an experience of God's unconditional love.
168 pages, Paperback
First published January 1, 1998
1 person is currently reading
95 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 - 8 of 8 reviews
June 29, 2019
This short and powerful book is a must-read for anyone interested in mending the damage done by decades of misunderstanding, abuse and oppression perpetrated on LGBT Christians by their church.
At the time of writing Coming Out as Sacrament, Glaser was a lay minister in the Presbyterian Church, which refused to ordain him because he is openly gay. He's since left the denomination, as many gay, lesbian, bi and trans Christians have been forced to do. His book about the sacredness of coming out as queer remains a much-needed balm for those who have experienced the pain of rejection by their church – and for churches an important resource in how to think and talk about affirming their LGBT members.
In short, Coming Out argues that the vulnerable act of revealing your identity – to friends, family and/or fellow congregants – should be seen as akin to the church's sacraments, particularly communion and baptism. A sacrament is a physical symbol of God's grace, and Glaser argues that "coming out is a unique sacrament, a rite of vulnerability that reveals the sacred in our lives." This requires, of course, that the person and their church alike understand that their queerness is sacred, a vital, God-given piece of their humanity that should be affirmed and celebrated, not shamed and rejected.
Glaser builds on this argument by highlighting examples of "coming out" in the Bible – moments where God reveals Godself to humans, where humans cast off shame and secrecy to reveal their true selves to each other and to God, and where God, in the ultimate "coming out" story, comes out of the closet of heaven to walk among humans, only to be scapegoated and murdered by them.
This last example – the incarnation of God, the life and death of Jesus – provides the key thread throughout the book, which also explores the nature and meaning of the "scapegoat" as found in the Old Testament and adapted in the New. As scapegoats for the fear and anger – and, Glaser argues, jealousy – of straight Christians, LGBT Christians have been sacrificed, too often literally, to maintain the supposed purity of the church, just as Christians believe Jesus was sacrificed to achieve the purity of those who believe in him. Glaser – like many theologians in the margins – rejects the violence inherent in this interpretation, which has often been used to justify violence against the marginalized, instead arguing that atonement was achieved through Jesus' vulnerability in allowing himself to be killed and God's love in overcoming human violence and injustice by raising Jesus from the dead. In this way, God is revealed not as all-powerful but as all-loving, and Christians are called not to mimic the unjust violence of the crucifixion but the vulnerable openness of the incarnation and the powerful love of the resurrection.
Coming out, therefore, is a symbol of God's vulnerability, of Jesus' life of openness and of the resurrection, which overcomes the fear of death and violence and promises new life to those who "come out" of the closet into the light of God's love.
Although more than twenty years old now, Coming Out as Sacrament remains vitally relevant – and perhaps sadly so, as churches continue to wrestle with whether and how to affirm the queerness of their congregants. In the years since he wrote it, much has changed (including some vocabulary). The Episcopal Church, which at the time was splitting apart over the issue, has now allowed openly gay priests and same-sex marriage, as has the Presbyterian Church (USA); the United Methodist Church, however, appears likely to split after moving backward on this topic. However, the importance of coming out to LGBT people and the need to highlight the sacred role it can play in the life of an individual or congregation, has not changed, indeed it remains as important as ever, and Glaser's book is likewise.
P.S. There are also some beautiful rites for liturgical worship that Glaser has created and included in the back of the book, including a ceremony for coming out to a congregation that is truly moving. I would love to witness a church perform this rite.
At the time of writing Coming Out as Sacrament, Glaser was a lay minister in the Presbyterian Church, which refused to ordain him because he is openly gay. He's since left the denomination, as many gay, lesbian, bi and trans Christians have been forced to do. His book about the sacredness of coming out as queer remains a much-needed balm for those who have experienced the pain of rejection by their church – and for churches an important resource in how to think and talk about affirming their LGBT members.
In short, Coming Out argues that the vulnerable act of revealing your identity – to friends, family and/or fellow congregants – should be seen as akin to the church's sacraments, particularly communion and baptism. A sacrament is a physical symbol of God's grace, and Glaser argues that "coming out is a unique sacrament, a rite of vulnerability that reveals the sacred in our lives." This requires, of course, that the person and their church alike understand that their queerness is sacred, a vital, God-given piece of their humanity that should be affirmed and celebrated, not shamed and rejected.
Glaser builds on this argument by highlighting examples of "coming out" in the Bible – moments where God reveals Godself to humans, where humans cast off shame and secrecy to reveal their true selves to each other and to God, and where God, in the ultimate "coming out" story, comes out of the closet of heaven to walk among humans, only to be scapegoated and murdered by them.
This last example – the incarnation of God, the life and death of Jesus – provides the key thread throughout the book, which also explores the nature and meaning of the "scapegoat" as found in the Old Testament and adapted in the New. As scapegoats for the fear and anger – and, Glaser argues, jealousy – of straight Christians, LGBT Christians have been sacrificed, too often literally, to maintain the supposed purity of the church, just as Christians believe Jesus was sacrificed to achieve the purity of those who believe in him. Glaser – like many theologians in the margins – rejects the violence inherent in this interpretation, which has often been used to justify violence against the marginalized, instead arguing that atonement was achieved through Jesus' vulnerability in allowing himself to be killed and God's love in overcoming human violence and injustice by raising Jesus from the dead. In this way, God is revealed not as all-powerful but as all-loving, and Christians are called not to mimic the unjust violence of the crucifixion but the vulnerable openness of the incarnation and the powerful love of the resurrection.
Coming out, therefore, is a symbol of God's vulnerability, of Jesus' life of openness and of the resurrection, which overcomes the fear of death and violence and promises new life to those who "come out" of the closet into the light of God's love.
Although more than twenty years old now, Coming Out as Sacrament remains vitally relevant – and perhaps sadly so, as churches continue to wrestle with whether and how to affirm the queerness of their congregants. In the years since he wrote it, much has changed (including some vocabulary). The Episcopal Church, which at the time was splitting apart over the issue, has now allowed openly gay priests and same-sex marriage, as has the Presbyterian Church (USA); the United Methodist Church, however, appears likely to split after moving backward on this topic. However, the importance of coming out to LGBT people and the need to highlight the sacred role it can play in the life of an individual or congregation, has not changed, indeed it remains as important as ever, and Glaser's book is likewise.
P.S. There are also some beautiful rites for liturgical worship that Glaser has created and included in the back of the book, including a ceremony for coming out to a congregation that is truly moving. I would love to witness a church perform this rite.
August 10, 2024
I really loved this book. My undergraduate degree was in Biblical Studies, which I loved then, but I came out (hah) of college so burnt out on theology that it’s been hard to engage theological texts since. My husband put it well when he said, “Of course this book grips you - it’s speaking to your lived experience!”
It’s not often one finds a faith-based text that affirms the sacredness of queer sexuality in all its forms. From sex and love to creativity and fighting for the inclusion of all people, Glaser underscores how the queer community is a gift to the Church, society, and world. While the latter may not accept queer folks in all our fabulous forms, what we embody is a radical message of inclusion and Self love.
If you find yourself at the intersection of Christian faith and sexuality, and want a book that speaks to and affirms both identities, then this book is for you. If the Church took up Glaser’s call and was able to see the Divine in the queer community, the world would be a radically different place. This book gives you a glimpse into what that world could be.
It’s not often one finds a faith-based text that affirms the sacredness of queer sexuality in all its forms. From sex and love to creativity and fighting for the inclusion of all people, Glaser underscores how the queer community is a gift to the Church, society, and world. While the latter may not accept queer folks in all our fabulous forms, what we embody is a radical message of inclusion and Self love.
If you find yourself at the intersection of Christian faith and sexuality, and want a book that speaks to and affirms both identities, then this book is for you. If the Church took up Glaser’s call and was able to see the Divine in the queer community, the world would be a radically different place. This book gives you a glimpse into what that world could be.
August 25, 2019
I'm inflating my rating of this a bit because, though it wasn't as radical/reformative as I'd hoped it would be, and even seems a bit lukewarm following on the heels of Linn Marie Tonstad, I suspect this book would be life-giving for someone more involved in the Church than I am.
As with Tonstad's book, Glaser doesn't waste time on the "legality" debate; he assumes, from page one, that God loves, accepts, celebrates, and creates queer persons. He also does a decent job remembering to include bisexual & trans individuals, if only on a language level (perhaps I am being a bit harsh for a theological book published in 1998, but still, it bears noting that this was written by a white cisgender man).
Though I've given up getting much guidance/grace out of the bible anymore, Glaser's queering of familiar texts was refreshing. He goes beyond the standard David/Jonathan, Ruth/Naomi narratives to include a wider interpretation of "queerness" -- that is, not just romantic/physical relationships, but platonic & familial relationships, socio-political beliefs, and everyday life.
This wider view of queerness -- this attention to how it shapes & informs & enriches every aspect of a person's life -- is especially valuable for queer Christians, as we often find our complex lived experiences narrowed into debates over intercourse & genitals.
Ultimately, this book was a little too traditional (i.e., church-minded) to do me much good, but I would highly recommend it to anyone craving meaningful queering of scriptural texts.
As with Tonstad's book, Glaser doesn't waste time on the "legality" debate; he assumes, from page one, that God loves, accepts, celebrates, and creates queer persons. He also does a decent job remembering to include bisexual & trans individuals, if only on a language level (perhaps I am being a bit harsh for a theological book published in 1998, but still, it bears noting that this was written by a white cisgender man).
Though I've given up getting much guidance/grace out of the bible anymore, Glaser's queering of familiar texts was refreshing. He goes beyond the standard David/Jonathan, Ruth/Naomi narratives to include a wider interpretation of "queerness" -- that is, not just romantic/physical relationships, but platonic & familial relationships, socio-political beliefs, and everyday life.
This wider view of queerness -- this attention to how it shapes & informs & enriches every aspect of a person's life -- is especially valuable for queer Christians, as we often find our complex lived experiences narrowed into debates over intercourse & genitals.
Ultimately, this book was a little too traditional (i.e., church-minded) to do me much good, but I would highly recommend it to anyone craving meaningful queering of scriptural texts.
May 16, 2024
SUGGESTIONS FOR GAY/LESBIAN CHRISTIANS IN THE CHURCH
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 first chapter of this 1998 book, “‘All of life is a sacrament!’’ the Reverend Ross Greek used to say… What he meant was that all of life is sacred. He did not mean that it merely had a sacred dimension of a sacred potential. He saw all of life as an epiphany of God’s glory, a revelation of the holy. Whenever I have grasped this truth, I have relished life, loved others, glorified God, sought justice. Whenever my grasp weakened, I was caught up in despair, divisions, ingratitude, and injustice.” (Pg. 1) Later, he adds, “coming out is our unique sacrament, a rite of vulnerability that reveals the sacred in our lives---our worth, our love, our love-making, our beloved, our community, our context of meaning, and our God.” (Pg. 9)
He explains, “Most of us would not claim our sexual orientation as superior to heterosexual orientation. In other words, we are not as biased as our heterosexual brothers in regard to our sexuality.” (Pg. 19)
He suggests, “No great leap of our spiritual imagination is required to recognize lesbian, gay, and bisexual people in the role of these sacrificial scapegoats in today’s world and today’s church. We serve as scapegoats for the sins and the anxieties of erotophobia: for human guilt and suspicion regarding erotic, sensual, and sexual pleasure. After all, since homosexuality does not lead to procreation, sexuality cannot be ‘justified’ and is experienced as an end in itself, virtually taboo in a ‘Christianized’ if not ‘Christian’ culture.” (Pg. 29)
He notes, “Our opponents in the church frequently point out that no passages in the Bible affirm homosexuality. That may be true in the strictest sense, especially since the word never appears in the original languages in which scripture was written. But in our own self-affirmation, we who are lesbian, gay, and bisexual are making an affirmation that goes beyond sexual expression. We affirm God’s gift and our right TO LOVE. No opposite-gender love story in scripture covers as many chapters as two same-gender love stories [David/Jonathan; Ruth/Naomi]… It does not matter whether these covenant relationships included expressions of genital sexuality. What spiritually justifies any relationship, whether with God or with another, is love.” (Pg. 60)
He argues, “Jesus was hardly concerned with traditional family values. In the New Testament, the biological, polygamous, prolifically procreative family of the Old Testament was superseded by the more vital, eternal, and extended family of faith, a family to be expanded by evangelism and inclusivity rather than mere procreation. Jesus had a special word of defense for the eunuch, who was an outcast in Israel because his body was mutilated, but more importantly, because he could not procreate. In hie teaching on marriage and divorce, Jesus exempted eunuchs who were born or made or self-chosen (which covers all possible ways we could be homosexual, doesn’t it?)…” (Pg. 69)
He points out, “John Boswell told me that he was stunned when the most hostile reaction to his book ‘Christianity, Social Tolerance and Homosexuality’ came from the gay press, who somehow viewed it as an ‘apologetic’ for the church, when his intent was to help the church understand that its current anti-gay sentiment is not inherently Christian nor has it always been a component of Christian tradition.” (Pg. 107)
He concludes, “Coming out calls us and our congregations and our communities to repent of homophobia and heterosexism. We pause to express our rage ritually, lest it get the better of us and we express it violently. We commit ourselves to justice, and are commissioned as prophets to the world. We reaffirm our baptism, at the same time redefining our relationship with the church, choosing perhaps to be ‘in’ but not ‘of’ the church, choosing to leave a particular denomination, or choosing to leave the institutional church altogether in search of the church that cannot be contained in human structures. Finally, in a variation on Communion, we celebrate glimpses and inbreakings of God’s victory and vision of a common spiritual wealth for us all, as well we the ultimate fulfillment of God’s wish for humanity: a commonwealth of peace and prosperity for all.” (Pg. 121)
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 first chapter of this 1998 book, “‘All of life is a sacrament!’’ the Reverend Ross Greek used to say… What he meant was that all of life is sacred. He did not mean that it merely had a sacred dimension of a sacred potential. He saw all of life as an epiphany of God’s glory, a revelation of the holy. Whenever I have grasped this truth, I have relished life, loved others, glorified God, sought justice. Whenever my grasp weakened, I was caught up in despair, divisions, ingratitude, and injustice.” (Pg. 1) Later, he adds, “coming out is our unique sacrament, a rite of vulnerability that reveals the sacred in our lives---our worth, our love, our love-making, our beloved, our community, our context of meaning, and our God.” (Pg. 9)
He explains, “Most of us would not claim our sexual orientation as superior to heterosexual orientation. In other words, we are not as biased as our heterosexual brothers in regard to our sexuality.” (Pg. 19)
He suggests, “No great leap of our spiritual imagination is required to recognize lesbian, gay, and bisexual people in the role of these sacrificial scapegoats in today’s world and today’s church. We serve as scapegoats for the sins and the anxieties of erotophobia: for human guilt and suspicion regarding erotic, sensual, and sexual pleasure. After all, since homosexuality does not lead to procreation, sexuality cannot be ‘justified’ and is experienced as an end in itself, virtually taboo in a ‘Christianized’ if not ‘Christian’ culture.” (Pg. 29)
He notes, “Our opponents in the church frequently point out that no passages in the Bible affirm homosexuality. That may be true in the strictest sense, especially since the word never appears in the original languages in which scripture was written. But in our own self-affirmation, we who are lesbian, gay, and bisexual are making an affirmation that goes beyond sexual expression. We affirm God’s gift and our right TO LOVE. No opposite-gender love story in scripture covers as many chapters as two same-gender love stories [David/Jonathan; Ruth/Naomi]… It does not matter whether these covenant relationships included expressions of genital sexuality. What spiritually justifies any relationship, whether with God or with another, is love.” (Pg. 60)
He argues, “Jesus was hardly concerned with traditional family values. In the New Testament, the biological, polygamous, prolifically procreative family of the Old Testament was superseded by the more vital, eternal, and extended family of faith, a family to be expanded by evangelism and inclusivity rather than mere procreation. Jesus had a special word of defense for the eunuch, who was an outcast in Israel because his body was mutilated, but more importantly, because he could not procreate. In hie teaching on marriage and divorce, Jesus exempted eunuchs who were born or made or self-chosen (which covers all possible ways we could be homosexual, doesn’t it?)…” (Pg. 69)
He points out, “John Boswell told me that he was stunned when the most hostile reaction to his book ‘Christianity, Social Tolerance and Homosexuality’ came from the gay press, who somehow viewed it as an ‘apologetic’ for the church, when his intent was to help the church understand that its current anti-gay sentiment is not inherently Christian nor has it always been a component of Christian tradition.” (Pg. 107)
He concludes, “Coming out calls us and our congregations and our communities to repent of homophobia and heterosexism. We pause to express our rage ritually, lest it get the better of us and we express it violently. We commit ourselves to justice, and are commissioned as prophets to the world. We reaffirm our baptism, at the same time redefining our relationship with the church, choosing perhaps to be ‘in’ but not ‘of’ the church, choosing to leave a particular denomination, or choosing to leave the institutional church altogether in search of the church that cannot be contained in human structures. Finally, in a variation on Communion, we celebrate glimpses and inbreakings of God’s victory and vision of a common spiritual wealth for us all, as well we the ultimate fulfillment of God’s wish for humanity: a commonwealth of peace and prosperity for all.” (Pg. 121)
This book will interest Christians in sympathy with LGBT issues.
May 8, 2024
I wasn’t expecting this book to be such a strong theological treatise on René Girard’s theory of violence and scapegoating in religion. His treatment of this topic was excellent, as well as his chapters on « coming out » themes throughout scripture. I cannot believe it was written in 1996, it is still so relevant.
July 17, 2019
This book is very basic and would make a decent introduction to becoming an "affirming" church/Christian. Sadly though, this book is primarily for and about white cisgender men. Homophobia and transphobia are tied up in misogyny and white supremacy and yet only the first is tackled.
November 24, 2009
This was an interesting look at coming out as a spiritual rite -- "a rite of vulnerability that reveals the sacred in our lives." By making ourselves vulnerable we act to renew our lives and our relationships with our faith communities and God.
I particularly liked the chapter on "Coming out in the Bible" which explains stories in the Bible as "coming out stories" -- not in a sexual sense but in that acceptance of self and vulnerability sense. They included Adam & Eve as coming out of innocence and shame, Joseph as a dreamer, Esther coming out of privilege, Jonah as coming out of anger (that one particularly resonated with me), etc.
I particularly liked the chapter on "Coming out in the Bible" which explains stories in the Bible as "coming out stories" -- not in a sexual sense but in that acceptance of self and vulnerability sense. They included Adam & Eve as coming out of innocence and shame, Joseph as a dreamer, Esther coming out of privilege, Jonah as coming out of anger (that one particularly resonated with me), etc.
April 10, 2012
We used this as a book study for our local Ingegrity group. I fully embrace the idea that my sexuality informs my spiritual path and my ministry as I go through this life.
Displaying 1 - 8 of 8 reviews