“They Just Don’t Stand for Nothing”: LGBT Christians’ Definitions of Non-Religious Others
In this exploratory study, I examine how a group of LGBT Christians conceptualized non-religious others. Based on over 450 hours of fieldwork in an LGBT Christian church located in the southeastern region of the United States, I demonstrate how a group of LGBT Christians defined non-religious others...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
[2016]
|
| In: |
Secularism and Nonreligion
Year: 2016, Volume: 5, Pages: 1-12 |
| Standardized Subjects / Keyword chains: | B
USA
/ LGBT
/ Christian
/ Irreligiousness
/ Fremdgruppe
|
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AG Religious life; material religion |
| Further subjects: | B
LGBT Christians
B Inequalities B Non-Religious People |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a In this exploratory study, I examine how a group of LGBT Christians conceptualized non-religious others. Based on over 450 hours of fieldwork in an LGBT Christian church located in the southeastern region of the United States, I demonstrate how a group of LGBT Christians defined non-religious others as (1) morally suspect and untrustworthy, (2) in need of salvation and guidance, and (3) poor representations of the LGBT community. Although these LGBT Christians used “non-religious” as a catchall term without ever specifying exactly who it captured, they used the first two definitions to apply to non-religious people in general regardless of sexuality while explicitly focusing on non-religious sexual minorities in their third definition. Moreover, I show how these definitions echoed mainstream religious rhetoric in America used to marginalize both sexual and religious minorities. In conclusion, I draw out two central implications of this work: (1) how religious depictions of non-religious people may reproduce societal patterns of inequality; and (2) the importance of analyzing how religious people define and interpret non-religious others. | ||
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