CEU eTD Collection In partialfulfillmentof therequirements forthedegree ofMasters of ArtsinGenderStudies OVERCOMING DOUBLE DISCRIMINATION INPOST- OVERCOMING DOUBLE DISCRIMINATION “GAY ISITPOSSIBLE?” ANDCHRISTIAN, Professor Hadley Z. Renkin Department of Gender Studies Department of Central EuropeanUniversity Budapest, Hungary Svitlana Shymko SOVIET UKRAINE Supervisor: Submitted to 2011 By CEU eTD Collection strategies that help homosexual Christians to establish a positive image of their identity. sexuality, and rejection Christianbased broad on such principles, equality as allof regardless people their of of conservative beliefs of system personal of establishment that conclude I believer. a being for community religious ethics of institutionalized for church beingsexuality homosexual,and, on otherhand,the from LGBT and society from are hand, one on the experience, Christians homosexual most discrimination” important inlies cause“double conflict the this lesbian thisof researchIclaim believers.that In such beliefs havenegative aprofound consequence onself-perception ofmany and gay of incompatible.Christianitya widespreadopinion homosexuality andthat are Iarguethat tonegotiateorder their religious Iexamine andsexualidentities. origins the and consequences In this thesis I analyze strategies that homosexual Christians in Ukraine resort to in to resort inUkraine Christians homosexual that strategies Ianalyze thesis this In Abstract i CEU eTD Collection me. Galia, Nikolai, Marina, Dima, Nata, Lena, Anya, thank you all very much. interviews.conduct equipment to intimate stories, and without whom this study could not have been done. interviews. and analyze thankful to my professor AndreaPet my toprofessor thankful am I wholeme process. very also through the research motivated kept encouragement Last but not the least, my family and friends. Thank you for your support and belief in belief and support your for you Thank friends. and my family least, the not but Last I am also thankful to Mohyla School of Journalism for letting me use their premises and I want to express my gratitude to all the respondents who were willing to share their My first words of my Z.My first supervisor words whose go enthusiasm gratitude Renkin, Hadley and Acknowledgments õ , who gave me very useful advice on how to conduct ii CEU eTD Collection Bibliography...... 64 Appendices...... 62 ...... 57 Conclusion Chapter 3: Homosexual Christian Identity ...... 43 Negotiation Chapter 2: “Double Discrimination”...... 25 Chapter 1: Theories on Christianity ...... 8 and homosexuality Introduction...... 1 iii ...... Table of Contents ii Acknowledgments ...... i Abstract...... Appendix 2: Informed Consent Form...... 63 Appendix ...... 62 1: Interviewees 3.4 Conclusion...... 56 3.3 LGBT Christian Organizations...... 51 3.2 Faith/Religion Distinction...... 45 3.1 ...... 43 Avoiding church 2.4 Conclusion...... 41 2.3 Lesbian Christian ...... 36 invisibility 2.2 “Christianophobia” in LGBT community...... 31 2.1 Homophobia in church...... 25 1.5 Conclusion...... 24 1.4 Integration of Christian and homosexual identities...... 19 1.3 Sexuality and Christianity...... 13 1.2 Religious affiliation ...... 12 of Ukrainians 1.1 Religious plurality in post-Soviet Ukraine...... 8 Thesis structure...... 6 ...... 4 Methodology ...... 1 Background Table of Contents iii CEU eTD Collection creating legislature concerning regulation of church-state relation” of regulation church-state concerning legislature creating denominations in Ukraine with an aim “spirituallyto revive […]andUkraine participate in Religious Organizations members (AUCCRU),which of unites biggestthe religious and Churches of Council All-Ukrainian time that At discrimination. such fight to steps among member of take people Council Ukraine, states the of them to andencourages Europe, of (PACE)Europe wasvotingfor aResolution movementrights this tension becomes obvious. and context LGBT Ukrainian religious between post-Soviet account relationship into Taking being homosexual, and, on otherhand,the from LGBT community for being abeliever. homosexual Christians hand,experience,from on one society and institutionalized church for manyhomosexuality, gays andlesbian experience Christians substantial inner conflict. condemns ethics moral Christian that belief a internalized having Nonetheless, the origin of this opinion,homosexual identity and beliefs Christian are incompatible. Numerous scholars argue about as well as against bymany supported myth sexuality religious people, of regardless affiliations,their that or it, and I mention someAmericans andnot only for people whoarestruggling be to homosexual Christians. Thereis a of them in Chapter religious identities (Thumma 1991,333).However question this isnot1. relevant onlyfor News,called main whose Good helpis goal topeople reconcilehomosexual theirand http://vrciro.org.ua/index.php?option=com_content&task=view&id=12&Itemid=28 2 1 Background All-Ukrainian Council of Churches and Religious Organizations. Information about board members. board about Information Organizations. Religious and of Churches Council All-Ukrainian Resolution on “Discrimination on the basis of sexual orientation and gender identity” Just to consider recent examples. In April 2010 Parliamentary Assembly of AssemblyAprilconsider examples. 2010Parliamentary Justto In Council the of recent thatthe In my lies cause in“doublethesis discrimination” I demonstrate of conflictthis “Gay and Christian, it is possible?” Introduction í this is an advertisement of an American group 1 1 which addresses discrimination LGBTagainst 2 , wasactively opposing (accessed May 3, 2011) CEU eTD Collection 7 ɩɨɥɿɬɢɤɢ that 72% that respondentexpressed anegative position with regard to"sexual minorities" demonstrates topicDecember 2010on the in of“Morality byGorshenin Institute Ukraine” decreased that citizens has other rights LGBT people same and equality percentageof 2007,the Ukrainians thatsupport homosexuals and of granting homophobia in AccordingUkrainian a society. to survey by conducted TNS Ukraine in 2002 activities. religious any of kind oppose actively in inUkraine LGBT people many that note respondents response immorality homosexuality.of considering Thus, all itnot surprisingthis is ofmy some that priest and“position church” the of was always as opinion” “opposite represented an arguing TV programs, and newsreports newspaper dedicated articles homosexuals,to comments ofa by majority issues ofLGBT media.of Ukrainian overwhelming In concerning representation my observation personal add thisIcanalso in To motives, particular. andreligious patriotic regions“homosexual organized by of their against Ukraine, propaganda”, claiming people forum.org.ua/news/news_7.html 6 forum.org.ua/news/news_7.html 5 4 http://vrciro.org.ua/index.php?option=com_content&task=view&id=127&Itemid=1 3 society" Ukrainian of majority moral norm on traditional encroachmentthe values,whichare by as recognized and family slogan of combating discrimination and promoting the rights of sexual minorities, infactis an future.in This stated "under that legal of partnerships letter the the same-sex recognition to recommend Ukrainian in delegation tovote it,againstPACE and oppose proposals for aspecial letter adoption They wrote of Resolution. the Gay-Forum Ukraine, “Brief Overview of Situation of LGBT inUkraine in 2011,” March 312011, ɍɤɪɚʀɧɫɶɤɿɝɨɦɨɫɟɤɫɭɚɥɢɿɫɭɫɩɿɥɶɫɬɜɨ Gay-Forum Ukraine, “Brief Overview of Situation of LGBT inUkraine in 2011,” March 312011, ibid Appeal to the President of Ukraine against immoral initiatives PACE Besides, religious opposition in recentyears sociologists note increase in the level of Moreover, in 2010 there were 18 public demonstrationsinMoreover, were18public 2010 there , ɁɆȱ , ɩɪɚɜɨɜɟɫɬɚɧɨɜɢɳɟ / (accessed 3,2011). April / (accessed 3,2011). April 4 , . ɝɟɣ - : ɫɩɿɥɶɧɨɬɚ ɜɡɚɽɦɧɟɩɪɨɧɢɤɧɟɧɧɹ / ɐɟɧɬɪ 2 " ɇɚɲɫɜɿɬ 3 to the President of totheof PresidentUkraine him asking : Ɉɝɥɹɞɫɢɬɭɚɰɿʀ ". — 6 . Another survey in conducted 5 , mainly in Kyiv and Western Ʉ .: Ⱥɬɨɩɨɥ (accessed May 3, 2011) : ɫɭɫɩɿɥɶɫɬɜɨ , 2007 , ɞɟɪɠɚɜɚɿ http://gay- http://gay- 7 . CEU eTD Collection homosexual Christian 9 practices identification with a category with identification practices 8 strategy. isakey homosexuality affirms that beliefs aiming overcomefrom arising“double to conflicts discrimination” Soviet Ukraine with study the individualof collective practicesand of homosexual Christians in(post)socialistWestern my context, and in Iunite analysis of situation thesis religious post- beliefs. focus was drawn positionto “officialof religion”, but not toindividual religious practices and emphasized primarily homosexual practices rather than homosexual people and their main 2008). Thought,WilcoxGross thatuntil (2003) argues recent manyof times them and Western countries Yip Europe the of USA Mahaffy (e.g. 1997; Thumma1996; 1991; Essig articles Renkin 1999; 2009). Most onhomosexuality and Christianity are written about nationalism, and citizenshiphomophobia (e.gRenkin 2007,Waitt2005), andidentity (e.g amajority my constitute organizations these of respondents. events dealing with sexualityCornelius theCenturion and religion for a vastunregistered number of LGBT people. Members of with LGBT community LGBT with NGOsworking were 24officially registered April 2010there In increased. considerably also “Double discrimination” is a notion used by several of my respondents to describe their experience of being a ofbeing experience their todescribe of myrespondents by several used a notion is discrimination” “Double ɆɚɪɰɟɧɸɤɌ Taking into account these shortcomings of intoTaking in account these previous shortcomingsof studieson sexuality Previous studies on (post)socialist context and sexuality they are mainly dedicated to On the other hand, over recent years the number of LGBT organizations inUkraine has years LGBT organizations thenumberof recentOn over hand, other the . ɅȽȻɌɞɜɢɠɟɧɢɟɍɤɪɚɢɧɵ LGBT ChristiansLGBT ofUkraine . Each of members, unites 30 of they butthese around organize . Each groups 8 . In Ukraine there are also two LGBT Christian organizations: Christian LGBT two also are there Ukraine In . : 10 ɥɟɬɫɩɭɫɬɹ believer , and in registered 2011 3 and establishment of a personal system of // Ƚɟɧɞɟɪɧɵɟɢɫɫɥɟɞɨɜɚɧɢɹ 9 . I argue that among these that I argue . The Centre of Saint The Centreof . - ʋ 20-21. – 2010. CEU eTD Collection by gay men. Therefore, according to my observations I can assume that less number of female (Corey in and Samdahl caseof 2005), and LGBT is Christianity Ukraine asphere dominated Moreover, thereis division evident of activities and spacesoccupied bygays andlesbians in Ukraine. community in LGBT activists feminist female among phenomenon frequent feministviews,from religious affiliation Estrangement(Webster 1998). with isreligion quite woman’s role as subordinate, which distracts many women, in particularly those who hold affiliationsPatriarchal (Wilcox structure2003, 353). of Ukrainiantraditional churches defines To sum up shortly,is a gender apparently, significant in factor defining person’sreligious in Chapter2. areindetail described which toseveral beattributed reasons, participation can people who might also be willing to participate. recommendmethodfound Iusedsnow-ball andaskedhim/herto me.a participant, Once I and asChristian and whoconsider themselves in project, this interested asking networks anadvertisementsocial andLGBTdistributed through email people groups participants I contacted members Icontacted of organization participants All the used quotes are translated by me. translated are quotes used the All 10 who studied personal accounts of interviewees onintegrating religious and homosexual identities. achieve in-depth ofmy analysis. To I through apurpose qualitative interviews research, for their framework set a themselves lets participants and above, mentioned terms arbitrary usedin moving qualitative method from researchallows the away of deep theorization beyond manifestations goes scopeof However, this research. the religion in different their Methodology The languages of interviewswere Ukrainian andRussian depending on apreference expressed by respondents. self-identify themselves asgays orlesbians themselves self-identify Among therewere participants 9males and females. only 3 rate Low female of In April 2011 I conducted 12 face-to-face semi-structured interviews semi-structured face-to-face 12 conducted I 2011 April In Analysis of plurality of meanings that can be ascribed to such notions as sexuality and and Christians. To find sufficient number of 4 LGBT ChristiansLGBT ofUkraine homosexual in Kyiv. I also I inKyiv. 10 with people with , to contact , to CEU eTD Collection kind In order of to establishproject. trustful interpersonal which with relations participants, is LGBT community. For all on few therearevery in researches of academic life. AlsoUkraine personal of reveal details their my interviewees it was thelesbians participateare very reluctant in to all of kinds studies where they havewould to first time they participated in this 2003,156).represent case” (Stake the world,the but to meaningful forAs sample. putsit, this “the Stake purpose of casethe represent isnot report to and describing the issues and trends Christian homosexuals whole in However, LGBTpopulation (Shallenberger 1998,275). study this I am suggesting the represent cannot therefore average, and than the more open are in part studies such take homosexuals to participate in researches that deal with sexuality, the ones who nonetheless of and reluctance because out, of homophobia the points as Shallenberger Moreover, study when key the are gay participants men andlesbians 1998,275). (Shallenberger experience homosexuals of in Ukraine,asitis impossible almost have to a representative both gays and lesbians I am using a notion of “homosexual(s)” ( Russian languages “gay” ( “gay” languages Russian when notion this can represents male both andfemale. Ido becausethis inUkrainian and priority.I am malerefer Inatext “gay” to using to only homosexuals, of except quotations them interchangeably, order in and the word shouldnotbe phrases these confused with any use I homosexual(s)”. “Christian and Christian(s)” “homosexual of notions use I times the of be mentioned that I emphasize experience of gay and lesbian believers only. Therefore, most as anbut effect of disproportional gender representation within LGBTChristian groups. participants in this research should not only be perceived as an underrepresentation of women, Taking into account homophobia in society it is easy to understand that gays and gays that understand to is easy it in society homophobia account into Taking My method does not bid for providing systematic generalization or representation of representation or generalization systematic providingfor notbiddoes method My Although in sometimes this I use research such notion as LGBT Christianity,it should ɭɤɪ . “ . ɝɟɣ ”) means exclusively male homosexual. When I refer to Irefer When homosexual. male exclusively means ”) 5 may ɭɤɪ experience, and results are . “ ɝɨɦɨɫɟɤɫɭɚɥ ɢ )”). CEU eTD Collection And in last Chapter 3 I study Andinlast 3Istudy individual Chapter strategies tointhey resort toovercome this order identity.negotiate theirhomosexual experience innerconflictwhentrying to Christians dual this stigmatization because of argue that I LGBT community. within society and and church, from part of the “double discrimination” of perception interviewees’ interviews. Ianalyse identities. homosexual Chapter the of end the At homosexuals. and denominations 1 Christian main I between examinerelationship theoriesincontext Ukraine. Ialso analyze severalhistorical studies anthropological on and which argue about structure Thesis possible ways of negotiating trust. respondents’ gain me to helped myself about information intimate some revealing that admit must I Christian level. a personal on more significantly even perhaps but in terms, academic beonly understood not me forshould of research this importance that and struggles, spiritual personal overcome research, but I also tried to position and of goals the this procedures about the only not we talked for However, apublication. myself as an insider. pseudonyms or names use their real if authorize to they alsochoose could They researcher. I told that I am a lesbian trying asa theresearchandmy of responsibilities procedures the where readabout could they to 11 at interviewtrust beginningform the and Isigned Informedeach consent respondents of level of toachieve acertain In order 49). 1981, reciprocity” (Oakley intimacy “noiswithout myself as a researcher was essential. As Oakley (1981) points out, during an interview, there interviews’the essential Frey positioningI think success that 2003, 59), and to (Fontana SeeAppendix in 3 Chapter 2 and Chapter 3 are dedicated to analysis of qualitative data presented by presented data analysisqualitative to of 3arededicated 2andChapter Chapter first describes that literature religious post-Soviet In of I presentexisting all,Chapter 1, 6 11 , CEU eTD Collection strategies to achieve this. to strategies important most are the homosexuality condemning ethics religious rejection of conservative Christian broad suchasequality all theirpeople sexuality, regardless of and principles, imagepositiveidentity. of their Iarguethat establishment system beliefs basedon personal of Ukraine and analyselesbian their inhelping role and believersgay in establish Ukraine a to in groups Christian LGBT of activities in detail present also I 3 Chapter In inconsistency. 7 CEU eTD Collection church As and long state. as church,Orthodox which thebiggestunited believers number of from that WorldWar wasatimeand between II marked onward(1940-1953) truce with markedUSSR with peculiar policies religion.concerning HeandFletcher (1981)pointout andinmanifestations force. Walters (1993) several describes detail in periods history the of religion. against policy directed state of because the and ultimately would disappear (Walters of 1993).Millions Sovietbelievers sufferedand died and USSRreligion the was theof “opiate Itwasconsidered people”. the absurd, dangerous in the SovietUnion (Kowalewski According Marxist-Leninistideology1980). to in adopted 1.1 Religious plurality inpost-SovietUkraine whichconflict, causes them adoptspecialto andpractices in attitudes minimizeorder to it. internal feel Christians homosexual social becausethe argue thatpressure of to critique resulted in day homophobia. present theory Lastly,cognitive dissonance Ipresent of its and now the biggestshow churches how different inUkraine)sexuality and to historical events are (which churches Protestant and Orthodox Catholic, between relations of history the of overview short a give also I homosexuality. to respond churches different nowadays and how identities. religious and homosexual of integration of strategies discuss that theories and sexuality, on churches Christian research: religious situation in post-Soviet Ukraine, historical analysis of positions of However, at different times religious persecution inits different variedUnion persecution in Soviet religious times at However, The policy of state atheism remained one of the major directions in the official ideology I analyzeof is of religious context specificities Ukraine problematize which needed to In this chapter I present literature analysis concerning three main topics relevant to my main three to relevant literature analysispresent topics concerning In this I chapter Chapter 1:Theories onChristianity homosexuality and 8 CEU eTD Collection the nation-building process: to related closely is activity religious or revitalization this Hann to according Also services. church attending regularly people of number in the growth and commitment religious oppositethe trend is Afterseen. 1990sin this region wasanincreasethere in people’s Europe of Eastern countries inpostsocialistHann claims (2006) that However, secularization. away form it: of the Soviet government to eradicate religion from the state, it did not manage to turn people Union.Soviet inand starting propaganda atheist 1960s andcontinuing practically of till very the collapse the (Walter17). Though,after 1993, Stalin’s officials deathstate antireligious resumed policies perform priests duties population to theirthat on patriotic encouraging the would keep in freedomsbelievers. institution for grantedcertain expecting toreligious SovietStalin return permission function to as institutionan (Fletcher 1981). politicalit denominations,other of compared a was supported to state, the granted matters It is often argued that the processes of ‘modernization’ are inextricably linked areinextricably with is of ‘modernization’ processes the It argued that often sphere. public in the visible more much became religion Union, Soviet the in was it as state, the and religion of separation and Although in post-Soviet Ukraine the proclaimsConstitution freedom conscience of the transformations of the role of Collapse of socialistthe system religionand independence of Ukraine in drasticbrought19991 in the public sphere and 426) 1980, (Kowalewski identities. in religious their from citizens relationSoviet to the state. of masses severing in unsuccessful proven has regime the rule, of decades six its In goes. Repression of religion is comparable to driving a nail: theharder one hits, the deeper it despite that allattempts 1993)argue Walter 1980; (Kowalewski scholars Nonetheless, in factor years of definingtranquility establishing Walters arguesthatwarwas (1993) 9 CEU eTD Collection infight entire Ukraine They for (Casanova 1998, 91). otherresources such also church as church legitimate only the be to right the for another one with competing are churches These Church Ukrainian Orthodox Ukrainian Church Orthodox in majorUkrainian Ukrainechurches: therearethree Orthodox the Today Orthodoxy. of accompaniedvarious by and newreligious groups emergence within confrontations pluralism as itis usually Theunderstood. religious revival in post-soviet Ukraine was market. religious a pluralistic of model American approximates Ukraine in denominationalism Casanovareligious (1998), According (Casanova to 1998, 96). of Eastern Europe” development “the of pluralistic most competitive and denominational in market religious all CasanovaUkraine’s conditions242). independence that created for the (1998)claims 2006, (Naumescu inUkraine religious diversity peculiarities promoted two limited. These is very control sphere religious over state Moreover, nation. identifies with church that obstacles for the development of religious pluralism. Consequently (Naumescu 2006,241). relationship’ ‘national create could churches’ these grantprivilegeseventually had to the dominant church into ‘historical name the of states these religion, of freedom the secure to trying When others. than identity national Yet, Naumescu (2006) argues that Ukrainian religious situation does not represent not does situation religious thatUkrainian Naumescu (2006)argues Yet, is particular noone case. an There interesting opposite In thissense Ukrainerepresents to related intimately is more identity certain religious states In most postsocialist politics of ethnicity and nationalism. (Hann 2006, 6) socialism could befree of the political. Religious revival was intimately connected to the The politicization of religion under socialism meant that no aspect of religious identity after í Kyiv Patriarchate (UOC-KP), KyivPatriarchate and Autocephalous Ukrainian the Orthodox Church. í Moscow Patriarchate UkrainianMoscow Orthodox (UOC-MP), the 10 CEU eTD Collection Catholic ones. Catholic and “traditional” Orthodox to churchesin areoften opposed Ukraine Protestant “western” Due reasons, to these 2004). in Ukraine (Wanner, opening started churches their Europe collapse of (Lyubashchenko2010, 266).Newwave of Protestantism happened rightrevival after the the Soviet wereregardedas“politicalSovietinternational of times bourgeoisie” the agents Union, whenbelievers of during suspected army, collaboration II Protestant with German and wereoften numerous Ukrainemissionaries when comparing toOrthodoxy and Greek Catholicism. Moreover, during World War Greek Catholic Church was formed, Protestantism nothavemanydid in that followers from the (Lyubashchenko which is 2010), before even the Union Brest (1595)when of Ukrainian USA and Western appearedin missionaries asfarbackinUkraine as secondthe half of 16th century the Protestant early Although in Ukraine. Christianity of development the of peculiarities aspect of spiritual (Lyubashchenkowesternization” 2010,268). an religion, foreign a as Protestantism see still Ukrainians most “Meanwhile integration: gradually strengthening, their “westernput roots” obstacle in way the of andsocial cultural althoughin Protestantchurches(2010) argues Lyubashchenko Ukraineare of positions the religious rivals by their areevenmore complicated 2010) (Krindatch Vasin 2003; churches “traditional” these between interrelations Tense in Ukraine. churches “traditional” largest the as viewed five churchesare These andUkrainianCatholic Pope, tothe Church. directly subjected (Naumescu 2006,245). buildings,monasteries,in andparishes communal thatwere the Soviettimes during property Such perception of the origin of Protestantism isSuch ofthe origin based ofProtestantism historical and perception on cultural Besides, there are also Ukrainian Greek Catholic Church, which is Eastern in rite but is in but is rite Eastern Church,which GreekCatholic Ukrainian arealso Besides, there í numerous numerous Protestant churches which emerged inindependent Ukraine. As 11 CEU eTD Collection themselves with churches majority are related to Orthodox Churches (UOC-KP (UOC-KP Churches Orthodox to related are majority churches with themselves Studiesmajority in areunchurched. 2006 Among (62,5%) of Ukrainians those who affiliate whoactually regularly churches (Casanovaattend 1998,94). number buildingspopular of church identification orpriests, or i.e. criteria, number of people This numbers alsovary measurements offor on depending example,organizational structure, 1.2 Religious affiliation of Ukrainians interviewees. my many of of opinion to according itsroots”, “western becauseof accepted well be not might type a protestant of Ukraine in church LGBT potent Secondly, homosexuality. of denominations, in which are currently present Ukraine, groundof the on their non-acceptance “traditional” disagreementsit Protestantmightaggravate with and other churches First, contradictions. several sharpen will this that likely very is it hand other the on However, type. LGBTcreate ina protestant of church Ukraine it apossibility allows to On hand, one and the USA. Europe churches inWestern andLGBT LGBTChristian groups local between in describes religious better. environment Ukraine diversity) (or plurality conditions such of in absence However, denominations. religious all mean respectandtolerance of pluralismUkrainianpossibilities, equal would context religious 264). Although, sometimes thesenotions(Naumescu areused 2006, in assynonyms, caseof “pluralism” of instead as“plurality” todescribe atmosphere Ukrainian correct religious tolerance in VladUkraine, Naumescu(2006)concludesit that,perhaps, would bemore According to a survey conducted by Razumkov Centrefor byEconomic asurvey and Political According to Razumkov conducted Ukrainians. of affiliation religious show could that statistics reliable fully no are There Religious in plurality a twofold has post-Soviet Ukraine cooperation the effect on Taking into consideration complicated interchurch relations and lack of religious 12 í 39,8%; CEU eTD Collection (Maryna (27, f, p)) can be often heard nowadays. However, they should not be taken for be taken not should they However, nowadays. heard often be can f, p)) (27, (Maryna homosexual Such people. statements as “church is [and was] amouthpiece for homophobia” risein against continue to opposition and churchesalwaysdid opinion Christian that acommon forms isitThis asin. that assert who priests of some sermons or homosexuality, In a confirmation of their words they might cite verses from Bible which supposedly condemn 1.3 Sexuality andChristianity be abeliever andgonotany to vicechurch, or versa.” important than f)church affiliation.explains Maryna (26, following in can this a way:“You attended for church not along because time, or beingthey abelieverismuchmoreconsider they have because either church affiliation their haddetermining with ahardtime believers themselves believers. Even within this study several people who identify themselves as churches, hesitate to affiliate themselves with any of them, but nevertheless consider more significant in case of homosexuals, who because of the homophobic position of many churches. This shows importance of of category the importance This shows churches. majority consider themselves believers, however, they do not affiliate with any of the majority meetings, “1-2 timesresponded year”per whenoften servicesand whereaskedhow this church survey people attend they during Moreover, notactual practice. but religious churches, different of popularity nominal only (accessed May 17, 2011) 12 isconsider themselves Protestants low quite UOC-MP Razumkov Centre for Economic and Political Studies, Political and Economic for Centre Razumkov Many people consider relations between homosexuality and Christianity antagonistic. The survey shows one important trend. Among the unchurched (62,5%) overwhelming (62,5%) unchurched the Among trend. important one shows survey The í 29,4%) and 29,4%) Ukrainian Greek Catholic Church Quantity (14,1%). of people who í 13 only 2,4 % . However, such survey measures suchsurvey only 2,4 %.However, http://www.uceps.org/ukr/poll.php?poll_id=300 12 believer . for Ukrainians. It becomes even becomes It Ukrainians. for CEU eTD Collection fostered homoerotic feelings; however, many priests could not express them expressthem due to priestsmany not could however, feelings; homoerotic fostered heterosexual prohibitionrelations of inneramong priesthood: an manifestation conflict of stance on homosexuality. According to Greenberg and Bystryn, this can be understood as a homosexuality no among worse priesthood heterosexual that relations: celibacy. prieststhe and by laity emphasizing the moral on of purity former,the reinforced by linebetween draw a to alsowanted The reformers church. within the inherited, butremained Primarily, toforbidproperty churchwanted the marriages sothat would beandnot priesthood ecclesiastical introduced marriages.centuriesforbade reforms celibacy and Gregorian priestly in that Theyexplain 11 the 534). 1982, Bystryn and (Greenberg celibacy sacerdotal of inthemidtolate Ages andestablishment Middle Catholicthe of structure Church the transformation of the consequence indirect asan evolved homosexuality towards intolerance homosexuality.church example,treated For Greenberg and Bystryn (1982) claim that the how of analysis in their consensus have not do scholars However, Church. Catholic practices. homosexual of acceptance social religious and of examples numerous demonstrate research anthropological and historical because granted Yet, with the lapse of time elimination of marriage among clergy provoked less tolerant marriage among clergy provoked of with elimination lapse of Yet, time the 537). 1982, Bystryn and (Greenberg ignored sometimes were officials church against homosexuality of accusations Thus ending lay investiture, simony, and clerical marriages than to suppression of homosexuality. For political and organizational reasons, they [reformers] gave much higher priority to until 13 arguethat the Greenberg andBystryn Most literature written on the topic of homosexuality and Christianity is dedicated to 14 th century the Catholic Church treated Catholic century the th -13 th CEU eTD Collection and Bystrynand 1982, 538) (Greenberg Ages Middle in misogyny growing in particular, in resulted, and greater, even were heterosexuality 13 example,For Jews, Muslims,moneylenders werealso not persecuted, only homosexuals. sense. a general in xenophobia and intolerance growing by this explains Boswell However, Church. byCatholic the of homosexuality treatment in to respect point wereaturning Ages Middle blessed he arguesthat Bystryn and rituals“same-sex unions”.LikeGreenberg that performed churches Christian western and eastern both that claims even Boswell (1994) book later his In behavior. homosexual for penalties towards church the of attitude Boswell, homosexual to according Ages, Middle Early the to times Christian early peoplehomosexuality all throughout history institutionthis of in a same from way.Moreover the was somewhatand Homosexuality amicable Churchthe for economical and political reasons. by indirectwas of consequence introduced an sexuality a more concerning general regulations homosexuality the same way in different times, andin factintolerance towards homosexuality not treat Catholicdid is Church that express Bystryn idea and important Greenberg most isissuehomoerotic attractionsa priests among 2009; Zoll (Gonsiorek contested 2011), the homosexuality as a defense mechanism suppression level, formedsexuality institutional thereforethey of on and towards opposition Greenberg and Bystryn also argue than inner conflicts among priests connected with repression of repression with connected priests among conflicts inner than argue also Bystryn and Greenberg homosexual acts (Boswell 1980, 333). 1980, (Boswell acts homosexual adopted by some governments and theologians which could be used toderogate positions retained end inthe and reflected both but homosexuality, to hostility particular Neither Christian society nor Christian theology as a whole evinced or supported any book influential and controversial his in Boswell John Although connection between oppressed sexuality between sexuality oppressed Although including andconnection its manifestations (1980) presents similar view similar the Catholiccondemn that (1980) presents Church not did 13 (Greenberg and Bystryn 1982, 538). 15 Same-sex Unions in Pre-modern Europe í church authorities did not impose Christianity, SocialTolerance CEU eTD Collection position. It is theirmanyprimarilyposition. scholars to note, unlikethat important who concentrate It relations,masturbation, butalso as well as heterosexualintercourse other thanin approved Hanks wasinterpreted explains widelyvery sodomy andincluded homosexual only not 16 In the thansodomy. greater even violation, serious very a considered of laity. For example, if a man shaved off his beard so Hanks arguesthatChurch thatOrthodox gender “proper” was especially concerned conduct with he looked like a woman, this was Roman tradition. Catholic similar to inmany ways sex in were Modernity Early about Christianity teachings Eastern argues that Marry E. Weisner-Hanks is one of the few and most profound books on this matter. There she teachings onhomosexuality. teachings give to it isimportant Orthodox inoverview of an with thisChurch, study Orthodox the themselves affiliate respondents my of most as However, limited. very is tradition Orthodox relations Church between numberCatholic and homosexuality,such studies of regarding homosexualagainst inmen Western culture. crimes numerous in resulted which homosexuality, towards Church Catholic the of position intolerable systematic neglects Boswell study in his that argue they importantly Most away”. of as“gay”such terms thathappened “gay describing events and “long agoandfar people” Dynes and Lauritsen with anachronism(1981) chargeBoswell and inappropriateness of usage from crusadesthe (Boswell 1980, 272) itisbut with indissolubly xenophobiaconnected which accompaniedprovoked, resulted and In her analysis of Christian treatment of sexual issues in the 16-18 in the issues sexual of treatment Christian of analysis her In Although, there are numerous scholarly articles presenting different positions on positions different presenting articles scholarly numerous are there Although, Johnson, particular, In scholars. numerous by contested are theories Boswell’s Though, determine, to difficult are intolerance medieval late of origins exact that argues Boswell Christianity andSexuality intheEarlyModern World 16 th th century as Wiesner- centuries Wiesner- centuries (2000)by CEU eTD Collection Churches,in fact which cooperates with Ukrainian approve LGBT Christian groups, also and and laity. Some churches, for example clergy homosexual of most accepting been have the churches mainline Protestant that argues in she USA. the However, denominations Protestant in different emerged homosexuality generally mainline inerrant, interpretativehold view of Protestants Scripture. is Bible that believe usually Protestants evangelical while that is them between distinctions main the of One (conservative). evangelical and (liberal) mainline orientations: main aretwo there tradition Protestant within in Nowadays USA. the in particular, denominations, She startingargues that form 1970x homosexuality became a fordivisive Protestant factor (2003) argues,itis impossible give to asingle explanation viewsof Protestant on sexuality. As DeRogatis is task. thehardest homosexuality perhaps position towards discuss Protestant days. in present churches these of position in homophobic resulted homosexuality early modern a forbiddenEurope which practice, remained consequently in worlds Catholic and Orthodox both in that concludes she nonetheless, But conduct. gender modernizeintended 1721, whichmore freedom and westernizein it,brought to were terms of female homosexuality: of totreatment relating reference attention of on relationship maleChristianity homosexuality,towards some shealsoprovides DeRogatis (2003)claims,since that mid-1970sseveral concerning opinions to among However, my biggestgroup respondents. constitute secondthe Protestants Wiesner-Hanks argues thatinsulting grannies” andchurch charged with praying to evil spirits (Wiesner-Hanks 2000, 128). reforms introducedChristianization of Russia; women who engaged in homosexual activities were called “God- by Russianthe survived had which rituals pagan with linked was activity homosexual female Emperorhowever, Peter I in one of the women sat on top of the other as a man was expected to. Occasionally, Female homosexual relations […] were generally considered a form of masturbation unless Universal Fellowship of Metropolitan Community of Metropolitan Fellowship Universal 17 CEU eTD Collection between andbetween public mood church teachings: outclose Boswell relationship intoaccount. (1980) points cultural be taken should context and historical broader a them analyzing when However, are. homosexuality towards Churches flexible intheir change ability to policies concerning homosexuality. more areperhaps denominations inUkraine Protestant and churches, Orthodox Catholic with in comparison Nonetheless, laity. or clergy homosexual welcoming is openly churches mostorientation, churches Protestant inUkraine areopposed homosexuality.to of None the in the USA, in situation is Ukraine different.quite Disregarding theirmainline orevangelical Protestantism lesbians. ordination However, concerns unlikediversity of gaysof and opinions issueswithin debated most the ways. argues currently one of in DeRogatis that different consequently is asubject to moral blame (DeRogatis2003, 248-249). churches, onthe other hand, adhere to an opinion that homosexuality is achoice, and view that homosexuality is basedon biology and therefore isnot voluntary. Conservative support same-sex marriages. Accordingto liberal DeRogatis Protestant churches usually hold a the original connection becomes all but incomprehensible (Boswell 1980, 5-6). separate the two; once the beliefs are abandoned, the separation maybeso complete that support a particular prejudice are generally held by a population, it is virtually impossible to there was ever any integral connection between them. As long as the religious beliefs which imagine to is difficult it that attenuated so become have beliefs religious the or prejudice understanding many kinds of intolerance but it is notusually possible until either the religious beliefs withpopular prejudice. Apprehension ofthis confusion is fundamental to […] hostility togay people provides singularly revealing examples of the confusion of These scholar debates demonstrate how contested the origins of attitudes of Christian homosexuality treat denominations Protestant Churches, Catholic and Orthodox Unlike 18 CEU eTD Collection Inconsistency between homosexual and Christian identities is a social construct, and not an not and construct, a social is identities Christian and homosexual between Inconsistency should bebetween them, with implemented theory of dissonance cautious. cognitive í (Latin for "the church must always be reforming") Christianity. Same 5-7). refers to disappears 1979, (Padgug universal category, the if for is instance, Padgug(1979), approach. sexuality takenpredetermined arguesthat as real history with its complexityunderstanding in existed always many sameway.the However, scholars warn such against of socioeconomiccontemporary its in sexuality if as given, as sexuality perceive to tend often People and class realities performed thatblessed rituals “same-sex unions” (Boswell 1994). even Christian western and eastern both Moreover, homosexuals. persecute not did Church Catholic of attitude Ages Middle Early the till Christianity of beginning the from that argues (1980) Boswell example, For antagonistic. always not were homosexuality and Christianity between relations argue that scholars, who arenumerous there mentioned previously, As I conflict. asinnate an benot should understood However, this necessarily opposed. would follow from other”(Festingerthe 1957,13). element one of obverse the two, these considering if, relation a dissonant in are elements inconsistent:behaviorare their their“Two about aboutthemselves, environment, or that to this opinions if peopleinnerconfrontation theory, experience hold beliefsor about they (Festinger 1957)toexplain betweenhomosexual tensions and identities. Christian According 1.4 Integration ofChristian andhomosexual identities defines development of teachings and practices of Christian all churches. Considering variability of variabilityConsidering ofhomosexuality, categories of and Christianity,and relations In addition, both Christianity and homosexuality are not constant timeless categories. timeless constant not are homosexuality and Christianity both addition, In are homosexuality and Christianity that assumes theory cognitive of Implementation ThummaMahaffy (2008) usetheory Gross cognitive dissonance (1991), (1996) and of 19 í the principle of Reformation movement Ecclesia semper reformandaest Ecclesia CEU eTD Collection wideYip extent. claims (2000)also thatleaving achurchdoesnotmean thata person rejects condemninghomosexuality are expressed not solely in as churches, they society pervade to matter views because religious iscauses This acontested tension. that environment if(2000) argues homosexual that personleaves a this him/hera church, from removes an partner. same-sex with of sexual activities thoughts trying “cure” to themselves ontheir by own from restraining sexual activities oreven were they that mentioned respondents my of some However, homosexuals. for programs inmentioning institutionsChristian that arenospecific thatoffer there Ukraine reparative Itis 2000). worth Christian andOuellette therapy “conversion” or reparative (Rodriguez alternative religious serving groups LGBT people. participation (Wilcox Asfar2003, 344-347). asIknowin thereUkraine arenosimilar Witchcraft offers women-only attractingrituals, lesbians primarily andbisexual women to foundedin in Los 1970sAngeles byfeminist Zsuzsanna lesbian and Budapest; Dianic example, Wilcox (2003) mentions DianicWitchcraft as an example of such movement. Itwas ingetting For involved that alternative relations. condemn religious practices same-sex don’t religious identity can be achieved byleaving the Christian church and becoming atheists, or homosexuals thismeans rejecting either of their dual identity 2008). Rejecting(Gross couldbe increased. He defines several strategies individuals toin resort toachieveorder this. it when situations avoid or it reduce to try they dissonance, cognitive experience they when cognitive dissonance to explain ways of overcoming the conflict. of theory further use I will of conflict, origin social account into Taking paradigm. innate Second solution is to change the social environment that causes the dissonance. Yip Rejecting homosexual identity can be accomplished by sexual of abstinence through Christian of case In element. cognitive behavioral a change to is solution First Festinger individuals (1957)argues that consistency strive to within and themselves, 20 CEU eTD Collection confrontations of being homosexual: Christian provides severalexamples beliefsof often resorttoin tominimizepeople innerorder concerning supposedly inconsistence identities (Festinger 1957).Inher analysis Gross (2008) identities. homosexual and religious between tension minimize to in order to resorted lesbian Christians suggests leavingthat the church is theleastlikely strategy her sample group keep their beliefs integral (Yip, 2000).Nonetheless,in Mahaffy her(1996) research among churches maintain homophobic leaving positions, the church mayhelp homosexual Christian in when Yet, a situation non-heterosexuals. if it toachurch, relate was accepting like to would most and churches, with themselves associate even them of some identity; religious their maintain still Christians non-heterosexual many contrary, the On identity. Christian discriminatory attitudes of the church toward gays. Emphasizing biblical principles, such as love and acceptance of all persons, to counter the indefinable orrefer topederasty. passages to show, for instance, that the Greek words translated as “homosexual” are either question their relevance for a modern world. An elaborate exegesis can be made of these into calling by passages biblical inspecific find some that condemnation the reduces that shoulda transgression longer no is homosexuality that so verses, Bible problematic Reinterpreting make one feelreflections of God. guilty, are therefore, lesbians, and Gays status. butsocial possible andevery orientation, sexual race, a sexualitythose who deviate from the normative.created God could be said to represent every gender, every Creating a new definition ofGod. One canby reframe God as embracing everyone, including God. This interpretation helps strategy tomanage involvesAnother that addingnewknowledge dissonance 21 CEU eTD Collection people stay people engage communitieswithinreligious to stay in their religious of reinterpretation acceptance.Although many is this for true people, is there LGBT also when trend another of because lackof leavethe institutions tendto their religious Christians nonheterosexual that mean simply not does This domain. private a more to a public from religion authority structures Yamane’s (1997) notion of neosecularization neosecularization Yamane’s (1997)notion of Britain. Heexplores inGreat Christians nonheterosexual of practices affirmative of analysis 2002, 501). (Wilcox is not” it when rewritten ignored or and is it expedient be when utilized to resource, a become has religion book, a rule being than “rather strategy: following the implementing facingviews be religiousthat non-heterosexual condemn solved by can relations religious and sexual identities for homosexuals. The LGBTtroubles people experience when religious individualism thattend toachieve canbe practices MelissaWilcox calls in sameresults united(2003) what other many and these of all However, Christians. homosexual of background religious negotiateimplementto their it identity. dual varies depending Moreover, on cultural the and Yip (2002)also out points increasedindividuality within the religious sphere inhis Wilcox argues religiousthat individualism can help in establishing unity between Apparently, this is not a complete list of possible strategies homosexual Christians homosexual strategies listpossible of acomplete not is this Apparently, 2008,89) (Gross obviates the need for “healing” strategies to rid the person of GLBT tendencies. All sexualities are created by God; GLBT people are said tobecreations of God, and this children. God does not exclude anyone from his love, and thus loves gays and lesbians, who are his Focusing on the image of God as Creator. Thus, gays and lesbians are God’s creations. ” (Yip 2002, 200, emphasis original)” (Yip2002, 200, . 22 í “the declining sphere of of influence sphere of “thedeclining í to explainmodern shiftof to a religious CEU eTD Collection of of religious placeswhere they can goandbe their absolutely open about sexuality. in Iwill choice limited avery have Christians homosexual Therefore therapies). reparative offer that Christian churches publiclywelcomethat homosexuals are there institutions (though, alsono no in thereare Ukraine America, and North inWestern Europe countries example, unlike named many of them. However minimize dissonance of their who identity.participated in double Respondents projectthis they also to mentionedin order to resort countries in these lesbians and gays Christian specificitiesstrategies different of Ukrainian context. For countries as well as in Ukraine. characterizeLGBT Christian proliferation of groups andinclusive churchesin LGBT many it can America,also and Iwill argue that in North Western Europe “New Age”networks religiosity as religiosity their spiritual experience: validate can people where for community contradict search the not does times contemporary homosexual Christians are inclined toleave institutional Christianity 2002,210).(Yip meanthat necessarily not does this however lifesituations, personal their to according adapt theirmakesitnonheterosexual to beliefsandpractices for possible religious Christians authorities typical lack of influence religious thatthe of argues Yip (Yip 2002). practices doctrines and to late modern societies places the personal experience as primary. This Studies mentioned above, that focus on France, England and the USA, demonstrate USA, the and England France, on focus that above, mentioned Studies Hervieu-Léger calls this process of emerging communalities in the era of individualized of era in the communalities emerging of process this calls Hervieu-Léger confirmation of the validity ofthese meanings (Hervieu-Léger 2001, 167). give significance daily totheir experience, they must find outside ofthemselves a proliferation of communities. […] For individuals to stabilize themeanings they produce to The dissemination of belief […] gives rise to acompletely contrary movement of the in practices religious individualization of that argues also (2001) Hervieu-Léger mutual validation of faith mutual validationof . Although he uses this term describe primarily to 23 CEU eTD Collection in Ukraine. In 3Iwillin Christians practices. usedbyhomosexual suchstrategies Chapter detail analyze minimizefeelingspeopledifferent through conflict theystrive to such this experience thatwhen dissonance (Festingerhomosexual Christians. 1957)shows Theory cognitive of many for in initself innerconflict because it factresults arenecessary religion antagonistic, and homosexuality view that widespread this neglect completely to isitimpossible However, homosexuals. reject(ed) must inevitably denominations Christian main that belief common a against homosexuality, Iargue of religious cases acceptance of numerous demonstrate in by Middle anthropological Late studies Ages.and historacal Inquisition Because persecution inup to presented Ukraine), not are they churches (however, modern Protestant inseveral 1994) andsimilar in practices “same-sex Early Ages(Boswell, Middle unions” various homosexualityattitudes towards from fullranging includingaffirmation, blessingof had times different at churches Christian that demonstrate I homosexuals. of intolerance 96). (Casanova 1998, Europe” marketinallof Eastern religious and denominational competitive Ukraine. The proliferation of religious life resulted in development of “the most pluralistic in their activities started enthusiastically missionaries Protestant also freedom, but more and got churches Catholic only Orthodox “traditional” again.times Not becamepublic Soviet practices religious during church.(1991) wasmarkedbyrevivalof Underground andreligion 1.5 Conclusion 3. in Chapter identities sexual and religious their integrate to manage Christians homosexual Ukrainian ways the analyze detail I also present historical analysis of several scholars that discuss origins of religious of origins discuss that scholars several of analysis historical present I also collapse Ukraine of independence Union Soviet that and of Iargue the In thischapter 24 CEU eTD Collection which does not affirm ethics moral Christian conservative internalized have they often because homosexuality, their same-sex relations.their non-religious are counterparts, morelikely feelto shame and anxiety revealingabout According to Weinberg and Williams,2.1 Homophobia in church they also image of being homosexual and Christian. consequences,(society, church,nonreligious LGBT which organizations) inresult profound negative and leads to cognitive context. dissonancein Ukrainian Christians when in memberslesbian of analyseLGBT Christian Ialso specificexperience Ukraine. of groups trying female of number low extremely explains and to discrimination”, “double construct the to layer another a positive selfcommunity. LGBT within division and conflicts Ukraine in perceive homosexuals Christian how analyse is to chapter this of purpose the and itpreviously, them and respond to it. Here I also aim to show that religious issues cause Boswell 1980; quite complex and go back to the early days of Christianity (for more information on this, see community. in LGBT non-belonging of feeling a have often homosexuals Christian partof the institutionalized the beliefs church.otherhand,becauseof theirreligious the On being homosexual. Christian hand, On they one experience homophobia in a society and on WeinbergWilliams gays and (1975)arguethat religious in andlesbians, to contrast I argue that Christian homosexuals feel multiple stigmatizations from different sources Whenlesbian talking about Christians thereisalso agender dimension adds that The reasons that stand behind homophobic position of institutionalizedof stand church behindThe reasonshomophobic the are position that “Double discrimination” discrimination” “Double Greenberg and Chapter 2:“Double Discrimination” Bystryn1982; Cavendish 2003 í this is how some of respondents describe their experience of experience their describe respondents of some how is this 25 ). I have briefly discussed someof ). Ihavebriefly discussed CEU eTD Collection internalized homophobia and desire to change, or‘cure’, themselves. describe memories of very dramatic experience of how their religious believes narratives provoked their of Some respondents. my of most by expressed point some at sexuality one’s beliefs and homosexuality 1996, 400). (Mahaffy religious their between conflict internal experience lesbians Christian that concludes She sexuality lifestyleand (Yip 1998,42).Mahaffy in her(1996) study showed similar results. religiousleads internalized to communities homophobia negative and oftheir perception lack intheir arguesthat lives. of inacceptance He pressure” their experience “colossal gays depression aChristian haveself-esteem. that andlower (1998)claims Yip disposition to to Vienna mytrip during in gave I But guys. look at even not to I tried inthoughts. even abstinence, [laugh], at least somehow to think about them as of sexual objects. Plus, complete […] I tried to cure myself by abstinence and self-conviction. I tried to think about women I realized that Ihad not got rid of these feelings and I'd have tosomehow live with them. the Baptist church, I believed that God would heal me. But when I plunged into the water, I asked God to save me from this [homosexuality].cutting wrists is not a Andsolution. I need whento keep a hold on myself. (Andriy,I 25,was m, o) baptized at age 16 in gay and that’s it. If I go tohell, this is how it will be.[…] Jumping off the window or I cannot escape it [homosexuality], and Icannot change it. Idid notchoose to be gay. I am that I would go to hell, because I am gay. I could not feel anything else. Now I realize that feeling that something inside me is turning upside down. […] There was a time when I felt my chest is beating wildly. Ifeel that Iam making a big mistake, I feel that Isin. Ihave this I feel that Iam gay. Andwhen I’m reading the Bible Ihave this feeling that something in and of a sharedoneself non-acceptance feeling of to reviewcorresponds This literature î Iwent to agay club there. (Maksym, 26, m, p) 26 CEU eTD Collection in Protestants churches, and all of them goingstop tothese churches. Other interviewees, who lifechurch: of homosexuality, ofhis high regardless in status hierarchy church and active in participation the community: mentioned havingheard orfelt homosexualitydisapproval from of or church priests the their homosexuality. This was manifested in different ways. For example, some respondents 359). Pisano, andTan 2005, Brooke, (Yarhouse, “moral concern” homosexuality as a perception of positive image of their homosexuality, religion playsa an importantformed yet not role have as they it that can a sense suggestin attractions, same-sex their of meaning-making of process in the are who and Christians as themselves identify who adults young for them this is still an issue. Thissome of For “change”. or “cure” shouldone that something asof a “sin”or homosexuality especially concerns younger interviewees. Studies show that It is worth mentioning that these cases of direct homophobia happened with respondents me away. (Roman, 38, m, p) have a alsodiscussion yet.They removed me fromteachinga Bible class. [...]Theykicked supposed to bless the sacrament, they would notallow me do this, even though we didn’t disciplinary committee,president so to speak,One former member [of the church] told the president of our parish that Iam gay. The tocalled discuss this withme me.and Next Sunday,said when there his of because discrimination direct hand,experienced other the Roman, on I was was a (Maksym, 26, m, p) seriousSeveral conversation. brothers in our church They called gathered from the because feltnon-belonging of inachurch intervieweesmajority An overwhelming of churchthe rostrum to fight against gays. of thought they life their of point some at that mentioned respondents Many 27 CEU eTD Collection disapproval by silence, others could possibly form opposite position. that opposite Yip(2002) suggests form bysilence, coulddisapproval possibly others 100). If emerge in1988, discourse theirto casesome Maryna’s (Foucault expressed people for areverse on but apossibility handthey and other inexpressible,the give also tabooed similartold “silencing” she about experienced: preventingpermitted, from itbeing said, denying itexists” that (Foucault1988, 84). Maryna Foucaultsuch censorship canbe manifested in ways:three “affirming that such a thingis not to sex.According with power of relations describe that characteristics of mainprincipal the to taboohomosexuality illicit.(1988) arguesthatas Foucault “logic the of iscensorship” one them: discuss to priests homophobia inthe church issues relatedwas silencing tohomosexuality of inability and of of manifestation another respondents my of some to According homophobic. be to church institutionalized the consider they Nonetheless, all. at sexuality, even homosexuality, hear priests did evertalkingnot churchesOrthodox they about told that personally attend(ed) Foucault argues that silence and secrecy, on one hand, render homosexuality inexistent, homosexuality hand, render one on silence andsecrecy, argues that Foucault Everybody just sat and stared at me (Maryna, 28, f, p). relationship with almost everyone in the church, some people did not even say hello to her. me it was very traumatic and unexpectedpeople whom I knew for many yearsexperience. did not even greet me. As if I did not even[…] exist. ForEven Themy last sister,time I came to a church, and bywho that time hadeveryone knewgreat that I was lesbian, some institutionalized of ignoranceso much not church butpower This of a priest represents would have listened to me, if I have said that, but I never did (Larysa, 37, f, o). different way: that Ihave an adolescent son who is gay, and Ineed an advice. May behe some time I stopped trying. […] Ieven thought that maybe Ishould tell this toa priest in a would notlisten tome. It is not that Ithought that it is a sin, Ijust needed an advice. After But he times. several aconfession during apriest to a lesbian] Iam [that this totell tried I 28 CEU eTD Collection applies for “traditional” churches which majority unite Ukrainian of religious population. forin thechurch.result especially this negative Perhaps, because thismight consequences permitoppose itself position, this itcannot position to on question, this and society the of overall represents church institutionalized the that believe sexuality, their of perception positive a have less or more who respondents, of Majority homosexuality. condemns of their identities Bible andhomosexual referredtothe religious them whichaccording to integration with struggling are still who them severalSome of reasons. they churches, stated create great pressure and a feeling of guilt, and shame: to itself was enough homophobia of perception the however church, tothe related experience disapproving ofhomosexuality. to challenge intointerpretations perspectives new homophobia and introduce doctrinal in many cases Christian gays and lesbians stay decide to in theirhostile religious communities demonstrate loyalty towards gays, it is doomed to loosing the parish, loosing the followers, some denomination among those that are now presented in Ukraine suddenly starts to parliament” the into get to is trying pederast parties. If It is because we have areligioussome confrontation. It's like a political struggle between political candidate says that he supports LGBT community When respondents where trying explainto such attitudes towards homosexuality in their person in a church with whom I can talk about this (Vitaliy, 26, m,o). God if I could date men. He said that is it forbidden. I though so, and I did notknow any I believe that in general the church is against this [homosexuality]. It was impossible toask in the church. Make sure that everybody is Christian. […] I had problems with my identity. is very much connected with religion. Ishould get marry in the church, baptize my children There is a traditional system of expectations on the part of my parents: family, wife, kids. It negative had thathenever direct reported Maryna Larysa, to and opposed as Vitaliy, 29 î that’s it, his election campaign will fail. If will fail. campaign election his it, that’s î “Oh! Another CEU eTD Collection Christians leads to a negative impact on them. Among them lower degree of self-esteem, of degree lower Among them them. on a negative impact to leads Christians stand lackbehind it, of affirmation in religious communities byhomosexual experienced seminary told an example that confirms this issue, although itis very rarely discussed: whoAthanasiyhomophobiao) inOrthodox m, amongstudied theological priests. (30, churches. There when leaders themselves arecases by church their conduct provoke Boswell’sargument (1980) impactabout great of mood public religiouson teachings. order not to loosehomosexuality, expressing thus of attitude majoritythe silencepopulation,of or thisissue in their followerswhich and parishesall churchesOrthodox 2003;Vasin2010), GreekCatholic and (Krindatch Church Ukrainian are to religiousvery “traditional” Ukrainian between confrontations by described constant context religious close rivals. in This religiousproclamations which welcome homosexuals mightworsen positions of churches. Ukrainian situation confirms rite, makes church authorities either to condemn Disregarding the source inDisregarding source the homophobia reasons institutionalizedandof the church that formulated such image of gays from their experience. […] This is a very serious problem. church hierarchy. Butthey think very badly aboutall gays, because theother they that they are quick-tempered and violent persons. They don’t dare tospeak against the seminary. And they have formulatedrelations. Iknow people who have been broken down because of this. They left the the idea that experiencedgays a very tough sexual harassment by priests. Theyare were forced into such unable to controlsome themselves, of them are now likegirls, They married homosexual. are not They seminary. studied in who friends several I have and all that. But while they were in the seminary, they Yet, it would be wrong to impose complete responsibility on society for homophobia in Ukrainian Indeed, in increasinglevel post-Soviet society with homophobiaof public this topic because it is very slippery (Athanasiy, 30, m, o). and ofcourse money. Nobody wants to stick their neck out. And nobody wants to touch 30 CEU eTD Collection that they believe there is no single exact position of Ukrainian churches or its leaders towards leaders its or churches Ukrainian of position exact single no is there believe they that told in Ukraine, movement Christian LGBT in involved actively are who ones the particular legalize a sin” between a man and marriage a as status same the woman, relationships sexual same-sex give to "attempts that stated is a distortion of departmentin of Churh Kovalenko Ukrainian Orthodox Georgiy archpriest January 2010 public morality and educational informational and of the chairman the example, For marriages. same-sex yet another attempt thatto this is not normal, it's not the norm” inrealize because peopleareverystated they these May2010:“Ibelieve not unhappy that do who Ukraine, in Church Catholic Roman the of relations external for responsible Trofimyak, towards homosexuality andinfluential mostthe religious indenominations Ukraine expressing negative only position civil rights of LGBT. For (and mediaspiritual linksleaders werepresented) of differentquotes to of quotes where these example, there is a quoteUkrainian churches and organisations religious towardsLGBT. They basically consists of of Marcian 16 15 forum.org.ua/news/news_7.html 14 by presented 2.2 “Christianophobia” in LGBT community identity. dual their negotiate to trying experience Christians homosexual dissonance in cognitive results it Moreover, anxiety theirexposure of sexuality,feeling ofalienation and non-belonging (Yip 1998). Ibid, p. 8 Ibid, p. 9 Gay-Forum Ukraine, “Brief Overview of Situation of LGBT inUkraine in 2011,” March 312011, When I asked my interviewees to comment on these quotations, some of them, in In a short electronic brochure electronic In ashort 16 Gay-Forum of Ukraine of Gay-Forum . (accessed 3,2011) April Brief OverviewBrief Situation ofLGBTinUkraine2010 of several pages are dedicated towards of attitude the towards arededicated pages several 15 . Other statements contain mainly condemnation of condemnation mainly contain statements Other . 31 http://gay- 14 CEU eTD Collection belief among LGBT community that homosexuality and religion (or faith) are incompatible: is a common of practice such consequences the Oneof homosexual people. scope of a broader thedesire astigmatizer” However, “attack ishomosexual identities. and religious to validfor between dissonance perceived the overcome to able were who Christians gay with interviews concerns ofhomosexuality questions 120-121). This(Yip 1997, study was based on credibility of church the as in institution and its leaders as moral especiallyauthorities, what minimize isto strategy this of goal The homosexuals. of practices management stigma fierce rejection of religion among many gays and lesbiansin Ukraine: are unambiguously portrayed as enemy LGBT.of most As ofintervieweesmentioned thereis the mentionedthe above publication of important to analyse how they are framed by non-religious LGBT organisations. In case of treat homosexuality in a different way. Moreover, Boris (35, m, o)adds: issues of homosexuality, and that among priests they know personally there are people who Yip (1997) calls this strategy Yip (1997)callsthisstrategy “attacking stigmatizer” the inhisstudy individual of there are negative sentiments towards Christianity (Athanasiy, 30, m, o). LGBT people are clearly expressing Christianophobia…Even among LGBT Christians Rejection causes rejection in response. I see this very often in LGBT community. Many connected with Christianity: rejection in a family, ina church, among their acquaintances. ChristianLGBT movement.Many ofthem they saidhadvery difficult that experience about talked we also year, last inNovember leaders LGBT with meeting wasa there When Besides lookingit only worsens their disapproval of religion. at the statementspurpose to even more turn LGBT people against thechurch. When homosexuals read this, I don’tof know why they [Gay-Forum] chose these quotes. I think they couldreligious have done it on leaders on homosexuality, it is also Gay-Forum 32 , it is clear that all major churches in Ukraine churches major all that is clear it , CEU eTD Collection expresses not only attitude towards questions of religion by many LGBT people. It also bymany expresses towards questions notonly people. It partly LGBT of religion attitude Christian denominations inUkraineoften amongconflict themselves, Maryna’s opinion (accessed May 17, 2011) 17 openly questionsabout offaith: talk or feelings spiritual their share can they whom with groups) Christian LGBT of members community. “Christianophobic” (as was mentioned byAthanasiy m, attitudes (30, o)) within LGBT are caused notonly byhomophobicdirectly position a church,butof also byopposite Christianity’syou soawful, just why leave’don’t 28). question” (Webster These 1998, doubts “‘should the face believes Christian with gays) (and lesbians many homosexuality and religion between I stay or should I go’ question Razumkov Centre for Economic and Political Studies, Political and Economic for Centre Razumkov However, consideringUkrainiansmost are“unchurched” However, that manifestation. And it’s very difficult to talk about it (Maryna, 27, f, p). less sure of their homosexuality this means rejection of faith and religion in any automatically associated with rejection of homosexuality. And for those who are more or the peoplefaith was always questioned and ridiculed. And this wasaround done by my partner and most of don’t want to look me.like a religious fanatic […] Ihad this problem in intimate relations. My […] just I Sometimes difficult. very were Fordiscussions these but Christian, and homosexual be a majority Nobody is interested in discussing these topics. Yes, Iwanted to argue that it is possible to of LGBT people church not are (who friends few LGBT very have they that told and myrespondents of Many faith are Alison Webster (1998) points out that becausesuch confusion aroundrelationship points of Webster outthat (1998) Alison Christian affiliation, however ambiguous and of whatever kind (Webster 1998, 29). share an assumption[T]here are pressures from the secular gay and lesbian and feminist communities […] which that there is something a little odd, if not masochistic, about a 33 í http://www.uceps.org/ukr/poll.php?poll_id=300 or, put it slightly less delicately, the ‘if 17 and that different that and CEU eTD Collection Roman (36, m,leaderRoman (36,of p)the gay friends.and One lesbian example of issuch positive attitude mentioning.especially worth felt they theirfaith freely this, of with questions absolutelydiscuss andcould relatedto noobstacles that said them of Some affiliations. religious their of because community LGBT LGBT community. in visible especially in general, society are in potent Ukrainian secular sentiments, that argues a demonstrates tendency devaluation of of among Ukrainians. Vitaliyreligion m,(26, o) acknowledge this“double discrimination” (Webster30). Therefore, 1998, LGBT when Christianitytalking about itis important to to come out as a homosexual in a church than cometo out as a Christian in LGBT community is it easier that say whenpeople context, in Western leastthe story, at becomeacommon has that Christian gays and lesbians experience stigmatization in LGBT community. Moreover, it organisations. congratulatinginhis feedbacksfrom colleagueswhowork LGBT Ukrainian different registering he andofficially manyopening encouraging this organisation and received It is important to mention that not all of my respondents felt being marginalized in marginalized being felt respondents my of all not that mention to important is It like this, but among LGBT it’s even worse. Don’t even try to mention being a Christian! they were knocking at every doorbell, and bothered people on the streets. It is in general you among others if you go toachurch. Also, Protestants played an important role, when situation with the churches that we have, it has nothing to do with piety, it does not glorify parents go tosome sect, or what?” And I understand why this is happening. Because this not prestigious tobea believer. Often it causes only negative feedback: “Oh! Soyou In Ukrainian society in general, especially among young people, somehow it is not popular, Nonetheless, numerous cases indicated by my respondents and literature analysis show analysis literature and respondents my by indicated cases numerous Nonetheless, The Centre of Saint Cornelius theCenturion The Centreof í a feeling of afeeling belongingof not achurch to for being 34 told me that after CEU eTD Collection divisive factor for LGBT community. As well as gender is. is faith) (and religion that confirm opinions, such by stated response their and community in LGBT Christians homosexual of stigmatization Nonetheless, believers. themselves unjustly moral overgeneralize notconsiderof all people LGBT andqualities values who do Apparently,particularviews expressed byVolodymyrand Vitaliy are subjective and they views secularhomosexuals on andsexuality relationships than 344). (Thumma 1991, LGBT-community: within consumerism emphasized gc) male, between LGBT Christians and “other” LGBT isdifference my community. asignificant they toldSeveral thereof think that respondent Christian gays andlesbians often experience. homosexual,being in and rejected LGBT community for having religious believes Thumma (1991) claims, that often homosexual Christians hold stronger moralistic stronger hold Christians homosexual often that claims, (1991) Thumma together till old age. but by desire to createSex is in thefirst place. Very rarely there can be relationships that are formeda not by sex, family, or spendVitaliy (26,m, o) also mentions absence of valuetime of a family among LGBT community: together, createperhaps then we would be more close to some moral qualitiescommon which LGBT really need. home, liveLGBT Christians could help LGBT community to get rid ofthis culture ofconsumption,till important factor that distinguishes LGBT Christians and “other” LGBT. […] If only can often see in the LGBT-community. […] We really do notnotice, but it is a very to help others. And not the person who buys expensive watches to show off, which you because Christian is really a modest person who practices a certain austerity in life, and tries of expensive glamorous things. This consumerism has nothing to do with Christianity, LGBT-community can becharacterized by consumerism: frequent change of partners, love LGBT- in non-believers back answer also can Christians homosexual However, 35 í moral values. For example, Volodymyr (34, í that CEU eTD Collection involved in participationreligious (Sherkat 2002,321). lesbians less are therefore with lesbianism,and, perhaps, is behaviour,associated accepting Hoffmanconcludes Sherkat masculinity,1995, 69). that closely torisk which relates females and less(Miller then religious, and, therefore presumably, moregenerally risk-taking are males in gendermediate religiosity: differences consequences, might havenegative Hoffman 1995). They claim riski.e. preferences, willingnessthat toparticipate in actions that between gender andrisk preferences developed byAlanMillerandJohn Hoffman (Miller and heterosexuals in their rates of religious participation”2002, 320). (Sherkat female to similar are and lesbians], [than participants religious avid more are men “gay basedrelation from on data 1991-2000 General Social Surveys this of examination empirical his In way. similar in quite commitment religious her/his in the USA, argues that there is a correlation between gender of a homosexual person and attitudes of residents of the United States 18 a leader ofKyiv LGBTreligious grouptried toprovide thefollowingjustification: group, most male interviewees could notfind explanation of this phenomenon. Though, Boris, 2.3 Lesbian Christian invisibility The General Social Survey is a sociological survey used to collect data on demographic characteristics and characteristics demographic on data collect to used survey sociological a is Survey Social General The To supportthesefindings bases Sherkat his argumentation on a theory of relation articles religion of onsociology (2002), whohas publishednumerous Darren Sherkat E. for example, it’s vice versa. I can’t think of any other explanation (Boris, 35, m, o). any church, it’s only women you’ll see, men to come you If religious. more become Gays changes. this lesbians gays and for Perhaps, answer, but I really don’t know why there I are fewer lesbian believers.can Probably there is no exact assume. It is considered thatalmostWhen asked absence in about absolute lesbians of generally women are more religious. 36 î more seldom, only the priests. But in MCC, 18 LGBT Christians inUkraine he draws a conclusion that aconclusion he draws CEU eTD Collection because of the sexist views mostof of the pastors and other members of the church: more even but homosexuality, to related issues of because only not church protestant her and spaces. practices lesbian and gay between is adivision there community LGBT within Third, silenced. often is experience homosexual female of society, context in broader wellas religion, as to related in questions Second, churches. Christian in patriarchal homosexual, necessarily not women, in LGBT Christian groups in Ukraine. First, lesbians share common difficulties with other towards homosexuals: Boswell from (1980) such resultassumptions not empirical observations butantipathy to According simplistic. and overgeneralized are men gay and femininity or lesbianism continuing by Judith Bulter’s (1990)performative theory of gender. statement that “one is not born, but rather becomes, a woman” (Beauvoir, 1949) and which are vigorously from byfeministscritiqued starting famous deBeauvoir’s Simone analysis on gender, and notsexuality.findings Their are basedonessentialist assumptions their base Hoffman and Miller Secondly, 2000). Boyle, and (Brown sexuality to related First of all, statistical surveysa arenot reliable for and adequate source measuringissues One of my respondents Maryna (27, f), whois afeminist activist, explained that she left lesbians of invisibility explain can that reasons main other three least at are there think I 1980,24). (Bowsell males will be "feminine"defined masculinity, leads inevitably tothe anticipationand that males who wish to attract other females eroticallyaffected bywhat only theculture regards as andfemalesfeminine, onlyby culturally interested in The universal femalesexpectation in cultures intolerant of gay people that males will be erotically will be "masculine" and masculinity between connection about makes Sherkat that conclusions Moreover, Although argumentation this beintriguingseem does to find I it problematic.rather 37 CEU eTD Collection wholiness be achieved FulkersonAline (McClintock 2006). H.Kalbian argues that (2005) the can unity intheir andonly incomplete, and different areessentially women men and limitedof complementarity gender isvery Catholic bythedoctrine churches in of questions ordination womenof (Küng 2001,96). unlikethat churches, someProtest Orthodox and Catholic progressed havenot churches much conclusion to comes in particular, and, Christianity, Postmodern to Earliest the from church (2001) in his book bewould even not discussed. Orthodox, and Catholic moremodernized and progressive in with comparison Ukrainian traditional churches is policies viewsand inits church, which protestant Maryna attended intoaccount that take to important is also It context. Christian patriarchal in women of experience general describe However even besides impossibility to be ordained, the role of women in Orthodox and Orthodox in women of role the be ordained, to impossibility besides even However This distinction between Protestant and Catholic churches is described by Hans Küng Hans by is described churches Catholic and Protestant between distinction This Maryna up brings a veryissue important of subordination inferior status and that disagree or dispute anything (Maryna, 27, f, p). the time to seduce poor men that cannot control their sexuality…And you can never all try that astemptresses or as asexual, either always displayed are Women […] echo. only male gender. All songs are in male gender. Male part is always the first in songs, women are Most of all I was annoyed by androcentrismwomen should basically keep silence in church. […]Eventually boys got promoted. of the church.our church. And part of Allthe parish said that it is against all traditions,the it’s wrong, and time everything he leftis he saidin that women should also preach. At that time there were many active girls in We had a split in our church. There was a very interesting pastor from the USA, and before Women inChristianity. í where the question of whether women could or should be priests There, Küng explains treatment of women by the by women of treatment explains Küng There, 38 í the ideathat í CEU eTD Collection homosexuality they referred mainly to men. exclusively maleAndabout homosexuality. incases heard when priests talkingthey about talk that verses contains Bible understanding their to according that mentioned interviewees centre: the drives “unnameable” of category Butler’s is Judith where than gay men (Rich 1980, 200). it “moreisdenied, hidden therefore notasurprise and thatlesbiansconstitute population” Although all women are marginalized in culture,lesbian patriarchal experience is doubly a man. to in relation role this fulfil cannot who lesbians, of position challenges it women, “alimitedmother wife to and and companion” ofaman. Besides assigning lower status to is Accordingwomen church of the role 1998, 28). doctrine heterosexuality’” (Webster to 2001, Kalbian Webster is“the calls version whatAlison 2005), theological ‘compulsory of between sexes (Kalbian2005,94). main of is reinforcethis teachingcan purpose to maintain order” and “proper that exist In Christian context lesbian experience is brought up extremely rarely. Several of my of Several rarely. extremely up brought is experience lesbian context Christian In 18). 1991, (Butler nameable thinkable, the imaginable, that grid of cultural intelligibility that regulates the real and the Lesbianism is notexplicitly prohibited in part because it has noteven made its way into the works through the production of a domain of unthinkability and unnameability. who are neither named nor prohibited within the economy of the law. Here oppression corollary constitution of a domain of unviable (un)subjects - abjects, we might call them - prohibition but covertly, through theconstitution of viable subjects and through the It [is] important to recognize that oppression works not only merely through acts of overt this context, as inabroader as well in issues Christianity lesbian-specific talkIf about to nowadays (Küng applicable isstill church,which Catholic of This androcentric position 39 CEU eTD Collection of leaders are who respondents male Although correspondingly. lesbians and gays of misandry ingroups is Ukraine absencethe of unity in LGBT-community, and reciprocal misogyny and privilegingmen over women in toprotectorder male-dominatedtheir space : of discourse heteronormative men reaffirm it,from gay adistance of keeping practice lesbians for and gays besides common However, arecreated. discourses heteronormative to alternatives where environment create spaces Gay hand. other the on inequality, leisurebetween andgays commonality,lesbians arguethat foster spaces hand,one on and barinin gay USA thatemergedthe country-western study ethnographical conflicts of by separated sexuality (Corey and gender Corey and Samdahl in2005). and Samdahl their worlds:separate two lesbians constitute and address ofabsencequestion ofwomen in their someingroup, of fact,gays them argue that, LGBT ChristiansinUkraine The third reason that can explain low participation of lesbians in LGBT Christian LGBT in lesbians of participation low explain can that reason third The heterosexual discourses that Other them. However, assuming that shared discrimination shared that assuming However, them. Other that discourses heterosexual from themselves distance can lesbians and gaymen where ascontexts portrayed shared discrimination that stems from normative heterosexuality. Gay bars have often been Gay men and lesbians are implicated in each other’s lives and brought together through This idea “gay tothe of“lesbian notion world” corresponds and world” spaces of overlap (Athanasiy, 30, m, o). concern only LGBT Christianity, there is a lesbian world and a gay world, which do not roads never cross. I often feel that although we always write “LGBT”, this does not our But in this. interested not are lesbians say that I cannot gayChristianity. practically only gays. WomenFor some reasons in our LGBT-Christian movement at this moment Iknow practically are very rare. It happened so that our LGBT-Christianity became use the rhetoric of “everyone is welcome” when trying to trying when welcome” is “everyone of rhetoric the use 40 CEU eTD Collection institutionalized church, on one hand, and from LGBT community, on the other hand. follow from “double discrimination” ofhomosexual believers: from part the of society and experience negotiating their dual identity. Thesereasons are and socially they constructed, 2.4 Conclusion Christian groups. informants, of practices by andmisogynistic leaders asreported Ukrainian gay my organizations, it is not surprisinglesbians in and differences of gays taking 2005, 234).Thus, experiences and into account thatwhich thereas a consequence are each fully understand meansview inother, notion because can subjects utopian itthat her practicallyleads to devaluationvery andno notiondeniallesbians of of differenceLGBTlesbian dominantly such asLGBTgay in organizationsor groups and Christians The Ukraine. “community”in amongUkrainian them is(Young a of context tothebroader spaces becan extrapolated andprivate of division concerning public contested LGBT matter. Iris Young (1995) lucky convinceenough to an owner tosell criticizes them a house (Newton 1993, 222-228). this dwelling had pay much women higher pricesto men,ifatall than were they and persistent through possession of leisure space but also by monopoly over private property. For the not only describes Newton menCherry dominated thaton same (Newton 1993, 217). Grove lesbians lesbians and gays between dissonance similar notes USA) (NY, resort Grove Cherry on community In this chapter I demonstrate the causes of cognitive dissonance homosexual Christian homosexual of thecauses dissonance demonstrate cognitive I In this chapter Findings of these studies that focus,in particular, on conflicts among LGBT community Esther Newton (1993) in her ethnographic study of one of the oldest homosexual oldest the of one of study ethnographic her in (1993) Newton Esther 2005,346) Samdahl brings gay men and lesbians together into a unified community is too simplistic. (Corey and í “the ‘boys’ set the tone and resented any challenge to their predominance” their to challenge any resented and tone the set ‘boys’ “the 41 CEU eTD Collection which I will in detail analyse in next chapter. in next analyse indetail Iwill which dissonance, cognitive reduce to Christians homosexual of part the from responses different withinconflicts LGBT community based on gender distinction. and homosexuality, male with in comparison experience lesbian of neglecting religion, structure of church hierarchy limitswhich rolesignificantly of a woman ininstitutionalized lesbians in LGBTChristian in groups Iarguethat Ukraine. is patriarchalthis connected to adivisivethus, for factor Ukrainian LGBT community. become, beliefs religious that I demonstrate Christians. homosexual by experienced often community.Andin this, its turn provokes feeling ofnon-belonging in LGBT community LGBT among beliefs religious of rejection acorresponding cause often very churches more open discussions of sexuality, while in Orthodox churches this topic is often silenced. have to churches tend generally Protestant that Iconclude narratives interviewees’ on Relying denominations. Protestant and Orthodox, “traditional” between in response differences least. atthe uncomfortable in achurch sometimes made stay their homosexuals, from pressure social religiousnorms necessarily belief and teachings a widespread that reject heardnever any in even ofhomosexuality discussion theircommunity. religious Nonetheless have they told While leave others their churches. to were obliged and discrimination, direct because of their homosexuality. Different reasons were named to illustrate this. Some felt To sum up, different cases of stigmatization in religious and LGBT communities cause communities LGBT and religious in stigmatization of cases different up, sum To inAlso I chapter this explain that reasons possible behind stand low participation of institutionalized from homosexuals towards practices and policies Non-affirming When attitudes homosexualsdiscussing churchesof in towards Ukraine I analyse church the of part the from rejection felt interviewees of majority overwhelming An 42 CEU eTD Collection sexual identities increase. would put themselves notto and order between religious their insituation where the dissonance being of a state in are Christian homosexual as identity personal a positive churches on homosexuality.As Yip (1997) describes it, individualsdevelop whoaretrying to their of teachings as well as beliefs personal their doubting started they homosexuality feelbeliefs they being comfortabledon’t versa,vice homosexual,and, because oftheir dissonance between them is increased. Several respondents admitted that due to their religious avoid when he/she to situations contradictory the attempt will orbelieves, opinions described ofmaking inChapter 1,when a ofhis/herin person is aprocess two senseof 3.1 Avoiding church withrelated establishing a positive image of theirdual identity. Christian in organizations inhelpingUkraine gayand believers lesbian conflict toovercome “religion” is principal formany homosexual Christians. And lastly I analyze the role of LGBT of“faith” and concepts between distinction argue that I Secondly, topic. directly painful this confront to not them helps and beliefs, Christian their and/or homosexuality their questioning homosexuals Christians in aimingUkraine to overcome this conflict. of practices collective and individual analyse I chapter this In Christians. homosexual incompatibility of homosexuality beliefswith Christian results ininner among conflict homosexual Christian 1997,114).These(Yip avoid respondents church,in going to According to the theory of cognitive dissonance (Festinger, 1957), which which was indetail 1957), (Festinger, theory dissonance the of cognitive According to Firstly, is Idiscuss avoidingthat importantstrategy, church foran people are especially of perception andwidespread “doublediscrimination” in chapters As Iargueprevious Chapter 3: Homosexual Christian Chapter 3:HomosexualChristian Identity Negotiation 43 becoming rather than rather CEU eTD Collection religious tradition they affiliate themselves with (Orthodox or Protestant). This is also is This Protestant). or (Orthodox with themselves affiliate they tradition religious remain important for many respondents who donot go to church regularly regardless of which feelingsstudy of text religious Personal and abandon practices completely. religious prayer or question, not Christianity.” and thinksher of sexuality and sexuality asof others of a sin.lesbianism is Here rathercalled in is strong religious homosexuality aperceived asasinful convictions, “Shealways practice: thing.important f,Maryna story (28, p)alsotold herfriendbecause a about for whom,of the nonetheless heleftthat church,forthe himhis relationship with remainsGod themost beliefs or teaching homosexuality rather theirthan their question They wouldto overcome 1996, 400). (Mahaffy of difficult is extremely goingconflict achurch, this to started they laterthan much homosexuals a church they tonoteimportant for many that people, religious highly realized who that they are go to. Forandinconfront notto thisorder painfulavoid they topic, decided to church.is going to It example,beliefs, their and homosexuality their both questioning are respondents that demonstrate cases Maksym (28,with his doubtsconcerning possibility unite to Christian homosexualand identities. These m, p) told that,“cure” himself of homosexuality, also told that his decision to leave a church is connected Although, some respondents have stopped going to church, this does not mean that they that mean not does this church, to going stopped have respondents some Although, a church to attempts going unsuccessful after whoto m,stopped p), Maksym (28, don’t seek (Kateryna 27, f, p). you think it is right ornot. Perhaps, Ihave decided that Ido not know yet, and therefore I condemned in another place. I just think that first you should decide for yourself, whether like this idea of looking for a place that would justify something [homosexuality] that was parish because it is like trying to find something that just meets my requirements. I don’t pray, I miss several thingsI stopped going to church two I years hadago. Sometimes in I think to myjust go tochurch. some church and […] But no, I didn’t try to find another 44 CEU eTD Collection (accessed May 17, 2011) 19 3.2 Faith/Religion Distinction iscrucial. religion and faith between distinction people these For believers. themselves consider still they concerningdoubts theirbutsexuality, because they institution the reject andits yet, teachings; the of because not rare very them attend or churches their left who respondents for relevant 2006 showed thatmajority Ukrainians is of unchurched by forUkrainians. conducted EconomicRazumkov Centre and in Survey Studies Political some church as well as by those who had difficulties defining this affiliation. institutional church. This wasmentioned bypeople whoactually themselves with affiliate an inner of andteachings experience between their andreligion, faith line between nonetheless, they don’t necessarily affiliate themselves with any of the churches. means believers. This themselves thatfor consider important, them are teachings Christian Razumkov Centre for Economic and Political Studies, Political and Economic for Centre Razumkov Previously I have already mentioned importance of importance mentioned category of the Previously already I have Nobody ever asked me which religion Iwant tobe. But Ido not know, Ithink I like I was baptized in Orthodoxacceptable for me. (Volodymyr, 34, m, gc) churcham not that far from Orthodoxy either. Sowhen phenomenon of non-confessionalism is totally I was justwell as a Roman Catholic. Although, Greek Catholic a rite is very close tolittle Orthodox rite, so I kid.universal, Ithink that faith is non-confessional.I Iam Greek Catholic,had but Ialso feel myself no alternatives.think that denomination is not a good notion. Itshould identify something, but faith is so with [smiles]? Actually this is not such a hard questionWhy for me.did I am GreekI make Catholic. a Butlong I pause when you asked me which denomination I affiliate myself Many believerrespondents withinthissignifies study drawinga that beinga also told 45 http://www.uceps.org/ukr/poll.php?poll_id=300 19 . However, among these people most believer for CEU eTD Collection priest who performed this ritual just came back from an exile in Siberia. almost that and church, GreekCatholic “underground atthose times” in him baptized secretly an parents his that mentioned also Volodymyr families. their in traditions church to deep commitment out point andVolodymyr Vitaliy atheists, were acquaintances parents and of of Ukraine ( part other any in than church some to themselves affiliate and institutions religious trust there intheWestern organizations region toany compared more region, andmuch people other ( define religiosity that categories of for diversity leader” the as a “religious standsout “West” in The Ukraine. region of Ukraine. According to sociological surveys there is regionalWestern the from religious come both heterogeneitythey that mention to important is it all, of First Ukraine. of affiliation, they had no problemsdefining the meaning offaith for them: Unlikefrom respondents other Central and Eastern thatoften Ukraine, that noted their Here Vitaliy and Volodymyr mention several specificities concerning religious context religious concerning specificities several mention Volodymyr and Vitaliy Here help and support others. (Vitaliy, 27, m,o) construct. Christian is the person who treats others with goodwill, whois always ready to mood. This faith gives me a frame of life which Icannot transgress. It’s a moral and ethical Christ. I believe that if I turn to him, I can getJesus in I believe doubt. I don’t is what This helpme. isinside that something is certainly or Faith answer regardless of place, time, or resurrection. I believe that God loves me the way I am. (Volodymyr, 34, m, gc) For me, faith is one of the most important priorities in life. I believe in life after death, and Although Volodymyr and Vitaliy found it somewhat confusing to name their religious Christ, what’s the difference which church I go to? (Vitaliy, 27, m,o) Orthodox church. Though,Catholicism more. Probably Igo toaCatholic church even more often than toan in general, I don’t go to a church very often. If I believe in ɉɚɪɚɳɟɜɿɧ ɉɚɪɚɳɟɜɿɧ 2009). 2009). For example, statistically there are more religious are there example, statistically For 2009). 46 CEU eTD Collection http://www.uceps.org/ukr/poll.php?poll_id=254 Studies, Political and forEconomic Centre Razumkov and 2011) 17, May (accessed 20 not be explained simplyby upbringingreligious in families. can difference This andreligion. faith between of distinction importance stressed respondents church affiliation. respondents whoconsiderthemselvesfluctuationsnone Protestants when had their defining by factthat the baptizedthey ata by were parents very young age inacertain Among church. itProtestants, means thisis that their personal choice,conscious which prearranged was not are they that claim individuals if Consequently, churches. Catholic Greek or Orthodox as Ukrainians of traditions family with connected so not is it and “traditional”, as church Ukraine (Wanner,2004).Therefore for mostUkrainians the part don’tconsider Protestant state in 1991, and missionaries from Western countries could freely open their churches in (Lyubashchenko 2010) they started to reemerge only when Ukrainebecame anindependent times fierce Soviet After new churchesduring persecution arequite Protestant inUkraine. many is main that The churches. reason with Protestant claim affiliation easier to somewhat is it Ukrainians for that assume I responses interviewees’ account into Taking respondents. amongmost the trustworthy professions. is with a teacher together a priest Moreover, System inUkraine). Court andthe Parliament institutions the towardsother of (e.g. only levelUkrainians completely of trust 3-5% trust the to them compare to if high very are figures These Church. the trust completely Ukrainians trust religioustowards institutions is relatively high. Forexample, approximately 30% of Razumkov Centre for Economic and Political Studies, Political and Economic for Centre Razumkov Several Several ( surveys However, regardless of denomination or frequency of attending church meetings most between distinction is alsodenominational there from differences Apartregional ɉɚɪɚɳɟɜɿɧ 2009; Razumkov Centre Razumkov 2009; (accessed May 17, 2011) 47 http://www.uceps.org/ukr/poll.php?poll_id=83 20 ) show, thatUkrainians’ level of CEU eTD Collection parishes (Naumescu 2006; Krindatch 2003; Vasin 2010). and monasteries, buildings, church as such resources over fights constant their for known candidates for president(Bourdeaux Orthodox 2005). Also churches in arewell Ukraine induring the Orange Revolution it one of (2004-2005) when Ukraine, openly supported the notable especially was role Its figure. political important is an Ukrainians, among affiliation accusationsnotgroundless. are As an institution Orthodox Church, having the biggest directedchurchesin againstinstitutions areforthemost part Orthodox These Ukraine. much money possible,as andmany arehypocriticalpriests in their and teachings conduct. priests in Ukraine. They argue that churches are corrupt institutions that only try to earn as Accusatory statements of this kind talking about political involvement of religious of involvement political about talking kind this of statements Accusatory is my faith in God. (Larysa, 37, f, o) political issues. […] Ibelieve that there is one God, although heis of many faces. My faith home and read scriptures or talk to people. Church is like apub for me because of these ownership. How is this possible? […] Church per se does not exist for me. I’d rather stay at a certain political candidate. Or the fact that they are always involved in conflicts for land that struggle for power is connected to a church? They [church leaders] tell you to vote for I find many things in church just wild. I don’t get it, what they preach. How is this possible church has less and less connection to the truth of faith. (Vitaliy, 27, m, o) services like confession, marriage. […] This situation just goes farther and fares worse. The Well, for me Becausethe looking at this trend that they build churches in Kyiv almost near every mall.church […] isI think that in Ukraine religion, asa a church, and faith are absolutelytotally far from each other. business structure. It earns and churches with aredisappointed they that admitted many Nonetheless, respondents money for providing 48 CEU eTD Collection practice of gay Christians directed to dismiss credibility of the Church. He claims that by institutions. of certain homosexualschurches to in result undermining authority churches’ moral as inChurch,Orthodox inparticular, sphereof political Ukraine, andin disappointment attitude of the of discontentparticipation active churchesbyinterviewees, expressed towards trust priests. LGBT-friendly of one these asking hecan recommend priest, Andfrom advice needshelp a ifahomosexual or “network person of LGBT-friendly priests”. member of member might be quiteranking bishopsof Orthodox churches speak against homosexuality, on a local level priests sympathetic towards of Christianity which churches donot always follow. homosexualimportant principles themost as matter sexuality of no their individuals of all andacceptance people. For example, Boris (35, m, o), teachings: and in islackterms Christian of incompetence respondents rejection of understanding, “Attacking the stigmatizer” All includingof these specificities, religiousupbringing anditslack consequences, of Although, it must be mentioned that some respondents argue that even if officially high- ifofficially even that argue respondents some that mentioned be must it Although, emphasized andlove inthe presenceof equality all people Many respondents of God, me! (Vitaliy, 26, m,o) came to you. And God said that if you come to me, we will love you. Icame to you – love moment Irealized that, perhaps, it is not me, but the church that must change. At least I cheat. Why can’t church accept me just because I have such [homosexual] relations? At that think. For my part, I do everything right: I have a relationship, I love this person, I never My boyfriend and I, we wanted to come together to a church, and we did. Then Istarted to by expressed of nomatter what tradition, churches, main against the However, reproach LGBT ChristiansLGBT ofUkraine í this ishow Yip explains management (1997) stigma , told that he establishes and constantly revises the 49 CEU eTD Collection or feelingor of a unity with spiritual powers. Christian asafamily inbroad tradition, atmosphere, principles, participation temple aservice and emphasizing things thatbut church.the institutional byneglecting homophobic do this They doctrines Church,of the are importantidentities, their not compartmentalizing are for Christians homosexual them cases in many that think in practicing their faith, andhomosexual live life practices, and (Rodriguez double 2000, 335).However, Ouellette I be it loyalty to identities,is andit achieved when a personis ableseparate his/her to religious and Compartmentalization identities. religious gays andlesbians to in toresolvecan resort between order conflict homosexual their and moral values are the key them: for key arethe principles values moral own their teachings of religious regardless that argue in research this respondents several homosexual being from thereby,moral Church Christians, the their Instead, arbiter. reject pointing out incompatibilities of Christian values and actual practices of churches, terrible things about the church. […] I think this is all a personal matter for everyone. who used to go to church, but now he says he would never go there again. He says all these I go to church because I have an inner feeling that I want to do this. I have a gay friend (2000) arguethatcompartmentalization strategy isRodriguez another and Ouellette that God is in the heart of every person matter. I do not see such a need (Volodymyr, 34, m, gc). he should confess it, that he did something wrong and wants to fix it, it is his personal can not do this because in my understanding I do everything right. If someone thinks that will never do this again. […] How can Iconfess that Ihave sexual inclination toanyone? I makes sense to go to confession when you feel sorry. And you have to promise that you of sins”, and we must follow these rules. Sin is when you deliberately offend God. And it We have been taught that religion implies that there are certain rules and regulations, “a list î it is our consciousness (Larysa, 37, f, o). is based on constant compromising between these between compromising constant on based is 50 CEU eTD Collection LGBT Christian group became a place where they can freely discuss both sexuality and faith. and sexuality both discuss freely can they where place a became group Christian LGBT completely. them reject want to become priests.used Religion to go are they church, toin felt be can a that andchurch atmosphere spiritual church like they reasons: different for sincethere are perhapschildhood too and important thisresponsesinterviewees,frequently of many church. to whoAccording they go attend people tradition for these is peopleimportant to for them, some region;Donetsk was inFebruary opened even2011). (Kyiv; forexists about 2 years) and 3.3 LGBT Christian Organizations integrate their identity. dual to homosexual Christians wayfor important is an homophobia, proclaiming ones are that the especially church, the of teachings the of some neglecting and beliefs personal of system Apparently, inApparently,always theirchurches cannot be they open theirsexuality;about and ChristiansLGBT ofUkraine organizations: LGBT Christian aretwo there In Ukraine a up building through done is which religion and faith between distinction Therefore, faith. (Denys 29, m, o) strength for some time to forget bad thoughts. […] So where is religion here? It is only my out of temple, I feel like that Iwant tolive again, Iwant todo good things. It gives me But in other places I feel this Energy (this is how I call God), I feel grace. And when Igo to go. […] I can’t go to every church, in somethrowing at me, or what they saychurches about me. I go there only at the call of the soul, if Iwant it’s even hard for me to breathe.faith should notbe spoiled. When Igo tochurch I do not care what looks people there are Nobody is telling you how you should pray or how you should cross yourself. Your true unites approximately 30 people. Among people. approximately them are there unites 30 The Centre of Saint Cornelius theCenturionThe Centreof 51 LGBT Christians ofUkraine LGBT Christians (Makiivka, CEU eTD Collection Importance of such events is in the fact that many people and attend hearsermons many them, people isincan factthat the Importance such events of from in priestsNorway, wereinvited. and churches Germany, Poland, gay-positive USA in Kyiv. participants Among numerous from and Ukraine several post-Soviet countries, also LGBT Christians Ukraine of with members of LGBTfrom priesthood countries.other For example inSeptember2010 Ukraine, understanding theiridentity. and gays for Christians with plays communication other them and lesbians in akeyrole Perhaps, same conclusions couldbe madein case of homosexual Christians realizenotlesbiansin“the thatthey onlyone[s] 1995, 257). to are world”the (Weston homosexuals inprint and electronichelps mediaoften source are thethat first gays and and Christianity. They groups. articlesshare books, they find interesting andtheir about own LGBTthoughts Ukraine of non-members even people Many faith. and sexuality of topic the by very not many come attendsuch meetings; time.ten persons each approximately people them. For example, Athanasiy (30, m, o) mentioned watching “Prayers for Bobby” for “Prayers watching mentioned o) m, (30, Athanasiy example, For them. actually Theyalsoseminaries. religious movies and intheological watch studied discuss who people by held be also can it sometimes lesson, a spiritual have they Usually discussions. http://www.imdb.com/title/tt1073510/ intolerance. Based on the book of the same title by Leroy Aarons”. Source: Internet Movie Database 21 Members group the of “True story of Mary Griffith, gay rights crusader, whose teenage son committed suicide due to her religious LGBT ChristiansofUkraine Volodymyrm, (34, gc),one of members mostthe active of (1995) inWeston her study narrativesof coming-out arguesportrayals that of However, significant number of people participates in other activities that are organized that activities in number other significant participates of people However, as peoplewell as outside Ukrainelead andfollowdiscussions on frequent these told that for him the most important are importantformost him conferences they and discussions told that the organize LGBT ChristiansLGBT ofUkraine for the first time organized a conference LGBT Christian Forum Christian LGBT conference a organized time first the for . For example, email and social networks’ groups dedicated to 52 more or less regularly meet to have such meet to lessmore regularly or LGBT Christiansof LGBT Christiansof í access to media 21 . Usually . CEU eTD Collection Cornelius the Centurion organisation registered Roman when why wonder no is itto Therefore, servehomosexual. call might now we what religiousbe to Roman, to according needsbelieved, is also he interestingly more But faith. of the to convert to LGBT communityGentile first be the to Christians by is considered who he Centurion, the calledCornelius aSaint of life it time wetalked about have That discussion. servicethey aspiritual usually the toldafter that 30 minutes. aboutlasted for Roman being for and service gay). The hewasexcommunicated Saints, Latter-day of Christ Jesus of Church the of member former a is (Roman Mormon of heit Book us.Forthatfrom the readprayerswith andwine,shared Roman bread blessed Then andCrucifixion. Supper Last of the story tell the that Bible from the passages several we read firstAt service. the we started So families. ittheir spendwith choseto many people day was Easter itbecause but usually that Sunday there, people thereareabout ten each that p), who is the leader and a priest of this religious group, and four other men. Roman explained in participate meetingintheir on Easter 2011. membersdiscussions, hold theCentre every servings hadSunday. an I opportunity to NGO dealing with sex workers which cordially lets use their premises for the need of the of UnlikeFebruary, 2011. was exactly was Forum.exactly LGBT Christian conductservicesstarted to for directly his LGBTpeople told that maininspiration do to this m,foundedidentities. Roman(38, of p)who in visually Ukrainian wayunitethe demonstrates religiouschurches, to homosexual and of priests who are themselves gays or lesbians. Their example, which can not be openly seen The Centre does not own its own building. Sunday meetings are held in a room of an Not many people came that day to the Centre. Besides me, there were Roman (38, m, Roman (38, were me,there Besides Centre. the day to manythat came people Not The CentreSaint Cornelius of the Centurion (the Centre) . LGBT Christians ofUkraine LGBT The Centre ofSaintCorneliustheCenturion The 53 , who not very regularly meet for was officially opened on 20 The CentreSaint of and th CEU eTD Collection other hand argues that perhaps handarguesthat other publicity and aggression which increaseonly homophobic views in society. Roman, on the invitingunnecessary Many of journalistsled theinterviews to them argued that during tensions within the Centre related to difference in religious traditions of the people attending LGBT ChristiansofUkraine legallyfirst to an register organization serves that spiritual needs LGBTof while people, including national a TV channel fierceprovoked reaction from furnitureonly Thisincident media wasslightly by the itsdamaged coverage and petards. andintruders scared probably of got publicity disappearedand no quickly. onegothurt, So were filmingall with journalists cameras whothis, Roman, were there to Luckily, according masks intoand shouting the broke room and insulting nationalist threw petards and slogans. day opening On of that Centre. the young serviceduring the several inblack people clothes herviews religious iconsshouldbein not becausepresent itisidolatry, church the and is to and according She is protestant Centre. inthe meetings these attends is that There a woman meet. they where room in the table the on standing was which icon the of because service Cornelius theCenturion ischurch is m) a dauntingtheleader problem.who (38, Roman rather of LGBT-affirming in one tradition Christian different converging of question The meetings. the many members of there. meeting of homosexuality and inbuilding”Christianity theirhim prohibited and continue their to discussions happy about very “not were this organisation Roman leaders of to But according Centre for free. Before that members of the Centre had meetings in another HIV/AIDS NGO. However, besides tensions between these two LGBT Christian groups, there are also are there groups, LGBT Christian two between these tensions besides However, Besides being rejected by that NGO the Centre also faces criticism in the person of LGBT ChristiansofUkraine in Makiivka tells that once theyhad inMakiivka tells once that aconflictduring their Sunday still remain unregistered. remain still LGBT Christians ofUkraine LGBT 54 , because of the incident that happened at the at happened that incident the of because , are simply jealous that he was the LGBT Christians ofUkraine The CentreofSaint . CEU eTD Collection panacea to satisfy all needs of homosexual Christians: homosexual of needs all satisfy to panacea religion intoa personal forresource self-actualization” (Gross2008, 97). (2008) suggests Gross participationthat in Christian inclusive groups can “transform a for homosexual achieving in Christians to Ukraine a positive image of their identity.As dual Christians ofUkraine by both thatactivitiesintegrating Ithink performed identities. sexual and religious role in important very MCCplayed people for these that argue Church New York of icons,Orthodox can satisfy religious and symbolic needs bigof number of gays andlesbians. church like the Centre, with its simultaneous use of the Book of Mormon, rainbow flag, and some or other with LGBTChristian closely which infactorganisations, Ukrainian cooperates like MCC, church howProtestant imagine to is it difficult quite Orthodoxy with dominant in Ukraine I think that denomination. But becauseisProtestant it a precisely Americans many (MCC) that openly Church Community Metropolitan welcomes example, For dilemma. this solve to easier somewhat LGBT people among their clergy and laity was ablereligious traditions in relyingone group only facton they the to all homosexuals?are unite Christian groups andChristian groups churches itson place. andicon waskept eventually other, each feelings of religious respect theyallshould that out pointing thisnegotiate conflict able to he says was that symbols. Roman religious important most the of areone icons background sinful.forHowever, other peoplein ameeting present whichcome from Orthodox However, I agree with Wilcox (2003) who argues that itfindisargues that agree with impossibleuniversal Wilcox who However, I to (2003) Rodriquez and Ouellette (2000), Rodriquez in andOuellette membersstudy Metropolitan Community of their of In case of the USA,for example, where majority of population is Protestant it is perhaps Nonetheless,incident important represents this for most question perhaps LGBTthe and The Centre of Saint Cornelius the Centurion ofSaintCorneliusthe The Centre í is it possible to unite people that come from unitefrom cometo people isitpossible that different 55 are no less important less no are LGBT CEU eTD Collection remains a personal issue. religious backgrounds, experience and needs homosexual of all Christians, and this dilemma alldiversity of is that cansatisfy solution nosingle Iargue thatthere and groups within these between misunderstandings Emphasizing identity. dual their with terms to come to Christian homosexuality well as as political amongconfrontations denominations. treatment of all people, and rejecting negative peculiarities of churches, such as disapproval of broad Christian churchbyadhering to such as compartmentalize practically equal principles, They beliefs. of system own their establish they practices, same-sex condemn that teachings homosexual Christian that hold a positive image of their sexuality. In contrast to religious beliefs. religious isconflict madeby often people whohavetheir doubtsconcerning both sexuality and notaggravate this avoid to decision achurchinorder to sexuality. attending that Iargue and between antagonism religion constructed with culturally related conflict overcome 3.4 Conclusion In this Ialsochapter Ukrainian how discuss LGBT Christian help homosexual groups Distinction between faith and religion is perhaps the most important strategy for many In this chapter I analyzed strategies 350). 2003, what topractice, where and with whom to practice, and whether to believe at all (Wilcox homosexual tobelieve, what about choices individual makes person each instead, people; all LGBT ChristiansThere is no single religion, religious group, or even a set of beliefs that can fill the needs of resort to in order to 56 CEU eTD Collection invisible. Lastly, as within LGBT community in general there is a division between gay and gay between a division is there general in community LGBT as within Lastly, invisible. and male’s,moreissilenced often opposed to as homosexual experience, female context for dominantinOrthodox tradition in Ukraine. Christianity Secondly, inas well abroader as relevant especially is which churches, Christian in patriarchal women of position submissive number of female participants absence absolute inlesbians of inLGBTChristiangroups asaneffect and Ukraine low almost behind instand that reasons this possible explain I thesis my In research. stigmatization. multiple this Firstly,to layer another adds gender that argue I However, Christian. I claimhomosexual being of experience that this is resultreligious beliefs. “Double discrimination” of general and lesbian believers often have a feeling of non-belonging in LGBT community for their identities. religious and sexual their between homosexuality. As a result at some point of their life they all have experienced rejecting ethics conflictChristian conservative internalized have respondents these that suggests also analysis My identity. sexual and beliefs religious their with struggle to likely most they are homosexuals. (2001)argues in Mahaffy this Christiansthat case homosexual are experience. respondents,it and issues alsomay homosexual Christians I think other that suggest can my of a sample for is relevant here present I that conclusion However, in Ukraine. believers Therefore my analysis doesnotbid for providing generalization homosexual of experience of itandlesbians,ishave practically impossible to arepresentativestudy (Shallenberger 1998). men aregay When key participants the identity. their dual they ways negotiate reflectthe that I argue that besides prejudice from the part of society and institutionalized church gay church institutionalized and society of part the from besides prejudice I arguethat Most of participants in practicing study this started before religion they that realized In this have thesis I analysed of homosexual accounts Christians in Ukraine post-Soviet Conclusion í this is howseveral respondents described their 57 CEU eTD Collection about themselves or theirAccording to theory this people experience innerconfrontation ifbehavior holdthey beliefs opinions or that are inconsistent.analyze betweenhomosexual andreligiousdissonance conflicts 1957)to identities. (Festinger I argue that in case scholars Numerous 1996;Gross 2008) usetheory (Thumma1991;Mahaffy cognitive of of Christianity conflictthe gay lesbian Christiansand overcome try to whenmanaging identity. their dual and groups homosexuals absenceChristian welcomes of openly any church which aggravates lead toopposedresponse ofmany LGBT who people are rejecting religion. numerous institutionalizedsurprising church similar caseswhen homosexuality disputes that proposalslegal for recognition in Therefore,of same-sex itis thefuture. partnerships not “Discriminationon onthebasisofsexual orientation identity”any oppose and and gender recommend2010 demanding him againstvote to in Ukrainian delegation Resolution PACE to Council Churches to thePresidentReligious wrote Organizations of andof inApril Ukraine All-Ukrainian that letter official is an position this supporting activities of examples recent Among relations. homosexual condemning churches Christian dominant of position official identities. two these homosexual Christians are,perhaps, the most vividevidence proving unite apossibility to andmany of Greenberg participants research 1982).However, other andthis Bystryn show always that these werenotrelations antagonistic Boswell (Boswell 1980; 1994; which clergy, and laity homosexual its and churches Christian between relations concerning do Tonecessarily thisopposed. Igive an overviewof andhistoricalanthropological studies relevant for LGBT Christian groups. lesbian practices spaces (Newton1993; and Corey and Samdahl is separation 2005), same Situation inSituation characterizedUkraine by often oppositions between religious and LGBT Nonetheless, within Ukrainian post-Soviet religious context it is impossible to neglect In my thesis I debunk a widespread opinion that homosexuality and Christianity are 58 CEU eTD Collection (accessed May 17, 2011) 22 of concept religion. The strategy helped that them negotiate theirto dualidentity is between faithdistinction and main Their Christian. and homosexual being of self-image a positive hold who people imposes an opinion Christianitythat is necessarily condemning same-sex relations. apparently, stillavoidance church liberate not does them from general mood social that the dissonance between their religious and sexual identities would increase. However, stopped goingchurch,first group in nottoput to inorder themselves when the dissonance between them is increased (Festinger 1957). All of respondents from this avoidto situations attempt will beliefs, he/she his/hercontradictory of makingof two sense is of inaprocess a person dissonancewhen of cognitive theory tothe According respondents. among youngest peopleis tonote arethe these that identity. important homosexual It individuals strongly with markedinner They conflict. theirdoubt both beliefs and religious implemented study to strategies homosexual believers resort to negotiate their identity. dual account, I into Takingargue that canbe constructed. this dissonance theory of cognitive and inconsistencynot homosexuality this be asinnatebutshould associally perceived rather mention in that general for Ukrainians being abelieveris very important (26, f, p) explains it:“You can be a believer and not go to any church, orvice versa”. Earlier I establishment of a personal system of beliefs. This system is based on adhering to broad to adhering on based is system This beliefs. of system a personal of establishment themselves believers. many churches, of position homophobic the of because who Christians, hesitatehomosexual for significant more even to affiliate themselves with any of them, but nevertheless consider Razumkov Centre forEconomic and Political Studies, The second group, which constitutes majority of majority which The respondents of in group, second constitutes of study,this consists Among identify my mainrespondents I The firsttwo consists groups. group of Distinction faith between and for religion homosexual Christians in this study means believer is very closely related to faith and not religion, as Maryna as religion, not and faith to related closely very is 59 http://www.uceps.org/ukr/poll.php?poll_id=300 direct 22 . I argue that it is situation where situation CEU eTD Collection The main inmy reasons isopinion of fear out that loose followers to and consequently unlikely future innearthat major Christian affirmingdenominations will start homosexuals. how. in and believe to what beliefs fitcan homosexual all andChristians, individual each should decidefor him-/herself needs of my respondents, my main argumentis that no single religious group or a set of negotiatingidentity. However, their emphasizingbackgrounds of religious dual diversity and Iassumemy all that is respondents this very helpful for gay in andlesbian believers informational, they forhomosexualprovide Christiansaccounts inUkraine.According to of activities, meetings, such as discussions andsupport, they both organize, emotional and any attendance. of church regularity holidays, as well as people who theredon’t are alsoindividuals whogo go to a churchto only oncechurch. or twice per year on major Christian Again, being a believer does not imply from being their moral arbiter. priests, help homosexual inChristians managing their dualidentity by rejecting theChurch Church and againstthe directed this kind of statements thataccusatory argues Yip (1997) in particular. anddomination, political land for ownership competition inner confrontations, frequent their for ones, Orthodox especially churches, Christian reproach respondents Many trend by their own activities. This refers homosexuality. not only to churches’ in religiouseverybody, other andrejecting teaching, ones disapproving particular the opposition to LGBT rights.Christian such principles, equality as andall of importancepeople oflove andgoodwill to I personally situation thatthink regarding religious in present is Ukraine it quite their and groups Christian LGBT of importance out point also I my analysis In church regularly, attend therearepeople who of respondents second group Among the I also argue that in Ukrainian religious context some churches actually promote such 60 CEU eTD Collection 23 Ukrainians will other, revisenot theirhomophobic positions, bymajority which are supported of each arealready that amongst competing Christian churches, Ukrainian financial resources wouldfeel not and italienated, would befor easier them negotiateto theiridentity. community LGBT within believers that so policies, and activities in their questions religious discrimination”. LGBTorganizations Iarguethat inUkraine should include discussion of For more information on studies about homophobia in Ukrainian society see Introduction see society Ukrainian in homophobia about studies on information more For 23 . However, I believe itis possible to minimize the second component of “double 61 CEU eTD Collection Volodymyr: 34 years old, male, GreekCatholic 34yearsold, Volodymyr: Vitaliy: 27 years old, male, Orthodox Roman: 38yearsmale, old, Protestant Maryna: 28yearsold Protestant, female, Maksym: 28yearsmale, old, Protestant Larysa: 37 years old, female, Orthodox yearsfemale, old, Protestant 27 Kateryna: Ivan: 34years old,male,Protestant Denys: 29 years old, male, Orthodox Boris: 35 years old, male, Orthodox Athanasiy: 30 years old, male, Orthodox Andriy: 25years male,old, Orthodox respondents depending on their wish. only names real ageandreligious of their approximate Iusepseudonyms affiliation. or 1:Interviewees Appendix Note: It should be taken into account that in order not to reveal interviewees I present I interviewees reveal to not order in that account into taken be should It Appendices 62 CEU eTD Collection 24 Appendix 2: Informed Consent Form If yoube accept interviewed, to ______I, INTERVIEWER: 2. Date Signature:______am free withdraw to from interviewthe atany moment tonot or respond certainto questions. I isthat understood It above. mentioned conditions under interview inthis participate agree to ______I, (name) INTERVIEWEE: Date Signature:______promise to respect the sensitivity of your experience and the terms of this consent form. 3. 1. Informed Consent Form was presented to interviewees inUkrainian the interview. the interview, anytape made of theinterview will be destroyed, andno transcript will during bemade of withdraw to choose you that event the In proceeding. before topic or question a to respond to wish you how clarify or discuss to time any at recording the stop to request may you interview in interview.this youwithdraw However, can from interview the at any time. During the The interview will approximately hours.take 1,5-2 There no anticipated are risks toparticipation [email protected] Svitlana Shymko, interviewer, the number: byphone +38-097-11-69-667,email:or If youwill have further questions aboutthe research project orprocedures, you can contact I agree to be quoted anonymously by ______interviewer: the OR I agree to be quoted directly by ______interviewer: the publications. and presentations research for future a in used be will pseudonym chosen anintervieweeby will audio the destroyed.record Anonymisedbe transcript have to access audio record. After theinterview is transcribed and anonymised with appropriate will interviewer of the except Nobody, transcribed. and recorded audio be will interview The ___/___/______/___/_____ Project: LGBTChristians inpost-Soviet Ukraine Informed ConsentInformed Form Svitlana Shymko 63 24 ______, CEU eTD Collection Gross, Martine,Gross, andAndrew K. Yip. 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