What’s different about Matthew Vines is that, for him, the status quo was his upbringing in a very conservative Presbyterian church in Wichita, Kansas, a congregation he has never formally left and to which he presumably hopes to return.
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For Sullivan, this status quo was East Coast gay culture he met his husband at the Black Party in New York. Where a demand for gay civil rights was once joined to a general demand for a sexual revolution, Vines extends to its furthest point the position of Sullivan and Evan Wolfson who argued that gay people do not by their very nature upend the status quo. All of these men and women, however, were to some degree a part of gay culture as it has been generally understood for almost 100 years – they keep queer company, have no qualms getting a drink at a gay bar, and even in their faith hold fairly nuanced, progressive views. By 1980, John Boswell was giving academic grounding to what was still a very new idea, that homosexuality and Christianity were not necessarily incompatible, and since the mid-90s we have seen an explosion of books telling the story of gay people who found a way to come out of the closet and maintain their faith: Mel White, Gene Robinson, Andrew Sullivan, and so on (Rosaria Butterfield is one published lesbian example). ” Performing same-sex unions as early as 1970, Perry started a conversation largely ignored by the queer liberation movement that followed in the footsteps of Stonewall.
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There have been books on gay apologetics for as long as there have been openly gay Christians, ever since 1972 when Troy Perry, who founded the first gay-affirming Christian church in Los Angeles in 1968, wrote “ The Lord Is My Shepherd and He Knows I’m Gay. Matthew Vines, photo from The Lavin Agency