Podcasts about reforming sodom protestants

Why would an out queer person in the Gay Liberation Days of the 1970s go to church? What church would they go to? And why would they stay? In the 1960s, and ‘70s, the separation between God and gays was not as vast as it seemed. Rev. Troy Perry started the first Metropolitan Community Church in his Los Angeles living room. Tired of flying to LA every week, a Navy veteran started the second one in a San Francisco gay bar. And the Metropolitan Community Church of San Francisco was there for a young lesbian as she navigated spirituality, coming out, and her increasingly conservative family. When her friend got sick, she tried to be there for him. Church helped.       For images and links about this episode visit https://www.heavenpodcast.org/episode-2. Get more Outward with Slate Plus! Join for weekly bonus episodes of Outward and ad-free listening on all your favorite Slate podcasts. Subscribe from the Outward show page on Apple Podcasts or Spotify, or visit slate.com/outwardplus for access wherever you listen. Production credits:  When We All Get to Heaven is produced by Eureka Street Productions. It is co-created by Lynne Gerber, Siri Colom, and Ariana Nedelman. Our story editor is Sayre Quevedo. Our sound designer is David Herman. Our managing producer is Krissy Clark. Tim Dillinger is our consulting producer and Betsy Towner Levine is our fact-checker. We had additional story editing help from Sarah Ventre, Arwen Nicks, Allison Behringer, and Krissy Clark. For a complete list of credits, please visit http://heavenpodcast.org/credits. This project received generous support from individual donors, the Henry Luce Foundation (www.hluce.org), the E. Rhodes and Leona B. Carpenter Foundation, and California Humanities, a non-profit partner of the National Endowment for the humanities (www.CalHum.org). Eureka Street Productions has 501c3 status through our fiscal sponsor FJC: A Foundation of Philanthropic Funds. The music for this episode is from the Metropolitan Community Church of San Francisco's archive. It was performed by MCC-SF's musicians and members with Bob Crocker and Jack Hoggatt-St.John as music directors. Additional music is by Tasty Morsels.  Thanks to Dr. Heather White, author of Reforming Sodom: Protestants and the Rise of Gay Rights. Scott Bloom and Trogoidia Pictures for the use of clips from the film Call Me Troy. The Center for LGBTQ and Gender Studies at the Pacific School of Religion and the Graduate Theological Union for the use of an archival recording of Troy Perry's last sermon as the minister at MCC Los Angeles.  Kirke Machem for the use of his beautiful composition, “Blow Ye, the Trumpet,” from the opera, John Brown. Great thanks, as always, to the members and clergy of the Metropolitan Community Church of San Francisco who made this project possible. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why would an out queer person in the Gay Liberation Days of the 1970s go to church? What church would they go to? And why would they stay? In the 1960s, and ‘70s, the separation between God and gays was not as vast as it seemed. Rev. Troy Perry started the first Metropolitan Community Church in his Los Angeles living room. Tired of flying to LA every week, a Navy veteran started the second one in a San Francisco gay bar. And the Metropolitan Community Church of San Francisco was there for a young lesbian as she navigated spirituality, coming out, and her increasingly conservative family. When her friend got sick, she tried to be there for him. Church helped.       For images and links about this episode visit https://www.heavenpodcast.org/episode-2. Get more Outward with Slate Plus! Join for weekly bonus episodes of Outward and ad-free listening on all your favorite Slate podcasts. Subscribe from the Outward show page on Apple Podcasts or Spotify, or visit slate.com/outwardplus for access wherever you listen. Production credits:  When We All Get to Heaven is produced by Eureka Street Productions. It is co-created by Lynne Gerber, Siri Colom, and Ariana Nedelman. Our story editor is Sayre Quevedo. Our sound designer is David Herman. Our managing producer is Krissy Clark. Tim Dillinger is our consulting producer and Betsy Towner Levine is our fact-checker. We had additional story editing help from Sarah Ventre, Arwen Nicks, Allison Behringer, and Krissy Clark. For a complete list of credits, please visit http://heavenpodcast.org/credits. This project received generous support from individual donors, the Henry Luce Foundation (www.hluce.org), the E. Rhodes and Leona B. Carpenter Foundation, and California Humanities, a non-profit partner of the National Endowment for the humanities (www.CalHum.org). Eureka Street Productions has 501c3 status through our fiscal sponsor FJC: A Foundation of Philanthropic Funds. The music for this episode is from the Metropolitan Community Church of San Francisco's archive. It was performed by MCC-SF's musicians and members with Bob Crocker and Jack Hoggatt-St.John as music directors. Additional music is by Tasty Morsels.  Thanks to Dr. Heather White, author of Reforming Sodom: Protestants and the Rise of Gay Rights. Scott Bloom and Trogoidia Pictures for the use of clips from the film Call Me Troy. The Center for LGBTQ and Gender Studies at the Pacific School of Religion and the Graduate Theological Union for the use of an archival recording of Troy Perry's last sermon as the minister at MCC Los Angeles.  Kirke Machem for the use of his beautiful composition, “Blow Ye, the Trumpet,” from the opera, John Brown. Great thanks, as always, to the members and clergy of the Metropolitan Community Church of San Francisco who made this project possible. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why would an out queer person in the Gay Liberation Days of the 1970s go to church? What church would they go to? And why would they stay? In the 1960s, and ‘70s, the separation between God and gays was not as vast as it seemed. Rev. Troy Perry started the first Metropolitan Community Church in his Los Angeles living room. Tired of flying to LA every week, a Navy veteran started the second one in a San Francisco gay bar. And the Metropolitan Community Church of San Francisco was there for a young lesbian as she navigated spirituality, coming out, and her increasingly conservative family. When her friend got sick, she tried to be there for him. Church helped.       For images and links about this episode visit https://www.heavenpodcast.org/episode-2. Get more Outward with Slate Plus! Join for weekly bonus episodes of Outward and ad-free listening on all your favorite Slate podcasts. Subscribe from the Outward show page on Apple Podcasts or Spotify, or visit slate.com/outwardplus for access wherever you listen. Production credits:  When We All Get to Heaven is produced by Eureka Street Productions. It is co-created by Lynne Gerber, Siri Colom, and Ariana Nedelman. Our story editor is Sayre Quevedo. Our sound designer is David Herman. Our managing producer is Krissy Clark. Tim Dillinger is our consulting producer and Betsy Towner Levine is our fact-checker. We had additional story editing help from Sarah Ventre, Arwen Nicks, Allison Behringer, and Krissy Clark. For a complete list of credits, please visit http://heavenpodcast.org/credits. This project received generous support from individual donors, the Henry Luce Foundation (www.hluce.org), the E. Rhodes and Leona B. Carpenter Foundation, and California Humanities, a non-profit partner of the National Endowment for the humanities (www.CalHum.org). Eureka Street Productions has 501c3 status through our fiscal sponsor FJC: A Foundation of Philanthropic Funds. The music for this episode is from the Metropolitan Community Church of San Francisco's archive. It was performed by MCC-SF's musicians and members with Bob Crocker and Jack Hoggatt-St.John as music directors. Additional music is by Tasty Morsels.  Thanks to Dr. Heather White, author of Reforming Sodom: Protestants and the Rise of Gay Rights. Scott Bloom and Trogoidia Pictures for the use of clips from the film Call Me Troy. The Center for LGBTQ and Gender Studies at the Pacific School of Religion and the Graduate Theological Union for the use of an archival recording of Troy Perry's last sermon as the minister at MCC Los Angeles.  Kirke Machem for the use of his beautiful composition, “Blow Ye, the Trumpet,” from the opera, John Brown. Great thanks, as always, to the members and clergy of the Metropolitan Community Church of San Francisco who made this project possible. Some links to good groups: The Metropolitan Community Church of San Francisco – the congregation's current website.  Metropolitan Community Churches – the denomination of which MCC San Francisco is a part.  San Francisco AIDS Foundation – a place to seek information about HIV.  POZ Magazine – a place to learn everything else about HIV (information included). Save AIDS Research – their recent, epic 24 hours to Save Research conference with all the latest HIV research is available on YouTube through this site.    LGBTQ Religious Archives Network – the place to get lost in LGBTQ+ religious history. Learn more about your ad choices. Visit megaphone.fm/adchoices

Heather R. White is Visiting Assistant Professor in the Religious Studies Department and Gender and Queer Studies Program at the University of Puget Sound and a Research Associate at the Women's Studies in Religion Program at Harvard Divinity School. Her research focuses on religion, identity, and politics with an emphasis on queer, post-secular, and critical race theories as frameworks for interpreting recent U.S. history. White is the author of Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2015). Visit Sacred Writes: https://www.sacred-writes.org/carpenter-cohort

Hey friends! It's time for another grad school/Conversations mash up! I will be chatting about the impact of the Kinsey Report (first of its kind report on human sexuality, late 1940s/early 1950s) on Christian thought, particularly in American contexts. Because this is a research paper, I share all of my citations in the video, and below in this description. If you want the TL:DR, the Kinsey Reports galvanized two distinct and opposing theological interpretations of the Biblical view of sexuality, particularly in regard to queerness. I assert that the Kinsey reports inspired a virulent and boisterous anti LGBTQ strain of Christianity that is interconnected to themes of Christian Nationalism, Patriarchy, and Patriotism. At the same time, the Kinsey Report empowered liberal protestants to engage their theology in conversation with the developing understanding of humanity. By contrast, conservatives coalesced around staunch opposition to progress in any form. I propose that, as a result of comprehensive and ongoing research, it is evident that queerness is not condemned by Christianity in antiquity.Anti LGBTQ religious rhetoric is a result of anachronistic readings of the scripture.The freedom and diversity of queerness is opposed by the American Evangelical constellation of churches because it frees individuals from peonage to the church. I look forward to hearing your thoughts after you have listened to this video! - Leo Works Cited (in order of reference in video) 1) Johnson, Robert C. “Kinsey vs. Christianity: A Clash of ‘Paradigms' on Human Nature.” Quarterly Journal of Speech, vol. 61, no. 1, 1975, pp. 59–70., https://doi.org/10.1080/00335637509383269. 2) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 3) Kukla, E., 2022. (online) Transtorah.org. Available at: (http://transtorah.org/PDFs/Classical_Jewish_Terms_for_Gender_Diversity.pdf) (Accessed 10 May 2022). 4) Sienna, N. and Plaskow, J., 2020. A Rainbow Thread. Philadelphia: Print-O-Craft Press. 5) Griffith, R., 2008. The Religious Encounters of Alfred C. Kinsey. Journal of American History, 95(2), pp.349-377. 6) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.147. 7) Boswell, J., 1981. CHRISTIANITY, SOCIAL TOLERANCE, AND HOMOSEXUALITY : GAY PEOPLE IN WESTERN EUROPE FROM THE BEGINNING OF THE CHRISTIAN ERA TO THE FOURTEENTH CENTURY. 35th ed. CHICAGO, ILL. ; LONDON: UNIV. OF CHICAGO PRESS, p.135. 8) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press. 9) White, H., 2015. Reforming Sodom: Protestants and the Rise of Gay Rights. The University of North Carolina Press, p.1 10) Greenough, C., 2020. Queer Theologies. Routledge, p.127. 11) 1946 | The Mistranslation that Shifted a Culture. 2022. 1946 | The Mistranslation that Shifted a Culture. (online) Available at: (https://www.1946themovie.com/) (Accessed 10 May 2022). 12) Kinseyinstitute.org. 2022. Diversity of sexual orientation. (online) Available at: (https://kinseyinstitute.org/research/publications/historical-report-diversity-of-sexual-orientation.php) (Accessed 10 May 2022). 13) Jordan, M., 2011. Recruiting Young Love. Chicago: The University of Chicago Press, p.35. 14) Du Mez, K., 2020. Jesus and John Wayne. 1st ed. Liveright, p.22. 15) Driscoll, M., 2022. Homosexuality Was the Token Sin of Sodom. (online) RealFaith. Available at: (https://realfaith.com/daily-devotions/homosexuality-was-the-token-sin-of-sodom/) (Accessed 10 May 2022). 16) Tonstad, L., 2018. Queer Theology. Eugene: Wipf and Stock Publishers, p.47. 17) Michaelson, J., 2011. God vs. Gay?. Boston, MA: Beacon Press, p.136.

Dr. Heather R. White is a visiting assistant professor in religion and queer and gender studies at the University of Puget Sound. Their first book, Reforming Sodom: Protestants and the Rise of Gay Rights investigates how religion and LGBTQ+ activism can to be perceived as natural enemies. It also tells about the surprising ways that progressive Christianity shaped the early movement for gay rights. Dr. White speaks to Rachael today about the hidden histories of both sexuality and religion and points to the ruse in the 1970s of the predominantly gay Metropolitan Community Church movement as evidence that we can no longer assume that the histories of queer people and religion separate when the former becomes open and out of the closet. In doing so, Dr. White shares how this assumption has kept queer studies, and religious studies white.

This episode dives into the story of Nicodemus and the John 3:16, concepts of being born again, and views from Queer Theology. This coincides for the Gospel lesson of the RCL for May 30, 2021. The two book recommendations mentioned are: Reforming Sodom: Protestants and the Rise of Gay Rights by Heather White and Walking the Bridgeless Canyon: Repairing the Breach Between the Church and the LGBT Community by Kathy Baldock.

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity.

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. In her new book Reforming Sodom: Protestants and the Rise of Gay Rights (University of North Carolina Press, 2017), White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. R. Marie Griffith is one of the leading scholars on sex, gender, religion, and American politics. Her new book, Moral Combat: How Sex Divided American Christians and Fractured American Politics exposes and explores the intimate connection sex has had on politics. Today, she sits down with Matthias to walk back in history and answer the question "how did we get to where we are today in the fight for LGBTQ rights?" The two books Dr. Griffith mentions in the episode are: Reforming Sodom: Protestants and the Rise of Gay Rights by Heather R. White After the Wrath of God: AIDS, Sexuality, and American Religion by Anthony M. Petro Dr. Griffith is on Twitter, @RMarieGriffith. Queerology is on Twitter and Instagram, @queerologypod.