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{"id":2193,"date":"2012-04-17T16:57:00","date_gmt":"2012-04-17T16:57:00","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/rhetoricraceandreligion\/2012\/04\/nuance-in-black-churches-approaches.html"},"modified":"2012-04-17T16:57:00","modified_gmt":"2012-04-17T16:57:00","slug":"nuance-in-black-churches-approaches","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/rhetoricraceandreligion\/2012\/04\/nuance-in-black-churches-approaches.html","title":{"rendered":"Nuance in Black Churches\u2019 Approaches"},"content":{"rendered":"\n<\/head>

by Josef Sorett <\/p>\n

Black churches and black people, in general, continue to be portrayed as especially anti-gay, but we should remember that these organizations and individuals are not static.<\/p>\n

First, in the realm of activism, there is the stubborn idea that race and sexuality are competing or mutually exclusive. And it is certainly true that lobbyists against gay marriage (mostly white and from the right) have tried to reinforce a vision of gay rights and (presumably black) civil rights as inherently at odds with one another. But many black Christians are now having more nuanced conversations about the significance of sexual identity and expression in determining the measure of full citizenship. Some black churches are seeing shared commitments with lesbian, gay, bisexual and transgender activists, even as these churches affirm that the African American struggles of the 1960s were unique.
Read the rest here<\/a><\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"