Free PDF Straight to Jesus

Free PDF Straight to Jesus

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Straight to Jesus

Free PDF Straight to Jesus

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From Publishers Weekly

Starred Review. This is ethnography at its best: an outsider's careful, respectful translation of a subculture that is often poorly understood and easily dismissed in academic and political discourse. In this case, the subculture is religious conservatives who believe that homosexuality is a choice to be overcome. Erzen, an assistant professor of comparative studies at Ohio State University, spent a year of intensive dissertation fieldwork in 2000 with a residential program in the ex-gay movement called New Hope. The ministry caters to men, usually from conservative Christian backgrounds, who struggle with a deeply felt contradiction between their sexual desires and their religious convictions. Erzen argues that most analysis of the ex-gay movement has failed to grasp the powerful role of religion, and how many homosexuals yearn to reconcile sexuality and faith. Her study puts complex human faces on this small piece of the ex-gay movement while at the same time providing a well-researched backdrop for where the ministry fits into ongoing debates. She has terrific chapters on the history of the ex-gay movement, the nature/nurture debate around homosexuality and the discourse of addiction that undergirds much of the ex-gay movement. Her book is likely to become a staple for college courses on political discourse, religion and sexuality. (June) Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.

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From the Inside Flap

"Erzen is sensitive, savvy, and provocative. Her mastery of historical sources, ethnographic technique, and accessible writing style are evident throughout. She illuminates aspects of conservative Christianity central to the 'culture wars,' deepening our understanding of the movement's internal struggles over sexuality, gender, and family issues. Erzen has written a wonderful book."―Diane Winston, author of Red-Hot and Righteous: The Urban Religion of the Salvation Army"Tanya Erzen's wonderful and timely book provides us with a compelling cultural history of the Christian right in the post-war period―from the cold war to family and sexual politics―as well as remarkable ethnographic insight into the dynamics of Exodus International. With compassion, humor, and insight, Erzen takes the reader through the ideological, organizational, and daily practices used in efforts to change people's theological and sexual orientations, from self-help to conversion testimony."―Faye Ginsburg, Professor of Anthropology, New York University, author of Contested Lives

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Product details

Paperback: 296 pages

Publisher: University of California Press; First edition (June 27, 2006)

Language: English

ISBN-10: 0520245822

ISBN-13: 978-0520245822

Product Dimensions:

5.4 x 0.7 x 8.9 inches

Shipping Weight: 13.6 ounces (View shipping rates and policies)

Average Customer Review:

4.0 out of 5 stars

9 customer reviews

Amazon Best Sellers Rank:

#871,995 in Books (See Top 100 in Books)

Tanya Erzen is a professor of religion and gender studies at the University of Puget Sound, and the executive director of the Freedom Education Project Puget Sound; she also wrote God in Captivity: The Rise of Faith-Based Prison Ministries in the Age of Mass Incarceration, and co-edited Zero Tolerance: Quality of Life and the New Police Brutality in New York City.She wrote in the Introduction to this 2006 book, “Doing extended participant observation and interviews provided me with access to a perspective on the ex-gay movement and the Christian Right that journalists’ undercover exposés of ministries or ex-gay testimonial accounts of change have tended to ignore. Similarly… scholarship on the Christian Right … has tended to focus on leadership and political rhetoric rather than ground-level participation… Participants’ observations and interviews revealed how religious and sexual conversion occur as a complicated process over time. They also demonstrated that the ex-gay movement is far from politically cohesive and that there is a wide gulf between leadership and laity. Although my sample was not necessarily representative of the entire ex-gay movement, my focus on a concentrated group of individuals revealed why people joined, what they did while they were there, and what became of them after they left.” (Pg. 10-11)She adds, “Concentrating on individual testimonies … also exposed why some men and women become disillusioned with ministries. This cynicism was borne out in the ways ex-gay men and women I talked to disassociated themselves from the politics of the Christian Right and even the leadership of the ex-gay movement. Some men and women in ex-gay ministries resent that the wider ex-gay movement showcases and distorts their stories to promote an anti-gay political agenda. Many ex-gays admit that although some changes in behavior and identity take place, it is more probable that they will continue as ‘strugglers’ their entire lives.” (Pg. 18)She explains about the ministry she studied, “Pastor Mike Riley … still leads Church of the Open Door in downtown San Rafael, a charismatic nondenominational church and the only one of the four Open Door churches with a congregation primarily composed of ex-gays. New Hope is a ‘para-church’ ministry, meaning that it exists outside an official religious denomination. Even though New Hope offers Bible studies, group prayer, and worship sessions, it is not a church itself and instead affiliates itself with Open Door. Open Door is perhaps the only church in the United States for men and women who are dealing with sexual addiction and homosexuality… Open Door provided an institutional church structure where ex-gays can worship with other people as part of a wider religious community.” (Pg. 24)She notes about the Exodus ex-gay organization, “The most infamous Exodus scandal occurred in 1979 … On a plane en route to speak at a church in Virginia, Michael Cussee and Gary Cooper, and volunteer with Exodus, realized that after years of working together, they were in love. They rewrote their speech, arguing that the church should come to an understanding and acceptance of gay people. Not surprisingly, this proclamation shocked the members of the staid congregation, who were expecting reformed homosexual men… Bussee had been married for several years and was a founding member of Exodus, so his defection was hard on other members.” (Pg. 34)She explains, “Courage is a Catholic organization, with chapters throughout the United States, which was founded and is run by Father John Harvey, a Catholic priest… Father Harvey makes use of NARTH, which will refer people to a therapist and a priest, and … Joseph Nicolosi, the director of NARTH, is Catholic and attends many Courage events. Courage adheres to the Catholic idea that the solution to homosexuality is chastity and community. The Catholic ex-gay movement emphasizes celibacy over heterosexual marriage because celibacy signifies a spiritual and sacrificial path that is in line with Catholic theology… Courage is small, underfunded, and less organized than Exodus. Exodus members do not invite Father Harvey to speak at their meetings… they do not collaborate directly, which has more to do with theological difference than their view on homosexuality… Frank [Worthen of Exodus]… believes that priests and sacraments are unnecessary intermediaries between believers and God… Despite these … differences, Father Harvey aligns himself with groups like Exodus rather than Dignity, a pro-gay Catholic groups … because he lacks other options for allies.” (Pg. 46-48)She says of New Hope, “When new members come to the program, Frank expects each man to become part of the New Hope men’s choir and perform at church. Singing is one of the only musical outlets, because secular music (other than classical) is not permitted in the house. In addition, men can only watch videos that are G or PG, and they are encouraged to rent Christian videos from the local Christian bookstore. They cannot use the Internet because of the availability of pornography, chat rooms, and other places to meet men. The reasons for these restrictions is Frank’s inherent distrust of the influence of popular culture as a potential ‘stumbler’… that might lead to a sexual fall.” (Pg. 93)She states that in 2000, the American Psychiatric Association (APA) “opposes any psychiatric treatment, such as reparative therapy, which is based on the assumption that homosexuality is a mental disorder or that a patient should change his or her sexual orientation… Frank explained, ‘Our aim is to move the APA toward reconsidering their stand on therapy for gays with unwanted homosexual feelings. Our stand is that it is not helpful or right to force people to accept the gay lifestyle when it conflicts with their conscience.’” (Pg 126)She observes that “Joe Dallas, a prominent Exodus spokesman who also works as an ex-gay therapist… Formerly a member of the Metropolitan Community Church, Dallas believes that the ex-gay movement must take a stand on social issues… Yet Dallas, despite his public proclamations, is a complicated figure. He explained that after participating in a march against anti-gay violence, he told the Christians around him that it is important to have regard for the people you oppose, and he openly criticized his ex-gay friends who gloated after the Boy Scouts made its decision to ban homosexuals.” (Pg. 209)She points out that “In September of 2001, two men who worked for the Human Rights Campaign recognized [prominent ex-gay] John Paulk in a gay bar in Washington D.C…. Even Paulk---husband, father, and former drag queen---could not escape the fact that although behavior and identity change, desire and attraction do not. Paulk initially tried to flee the bar when he realized who was speaking with him, and then he denied that he knew it was a gay bar in the first place, protesting that he was only looking for a place to use the bathroom… He only broke down and admitted the truth when photographs of him fleeing the bar surfaced in the press.” (Pg. 213-214)She concludes, “The lives of ex-gay men and women demonstrate that sexual and religious identities are never static or permanent. This idea must become a part of the larger public discussion about sexual rights in order to imagine a world in which everyone is entitled to full benefits of citizenship. Ex-gays’ process of walking in a dark room forces us to re-envision spaces of belonging and politics that are not predicated on the idea that Christianity and homosexuality are incompatible, but on a recognition of the diverse array of sexual identities, practices, and arrangements.” (Pg. 230)This is an excellent, reasonably fair and balanced study, that will be “must reading” for anyone seriously studying the issues of homosexuality and Christianity.

Erzen offers a great insight into one portion the controversial "ex-gay" movement. As an ethnography, Erzen dares to live among a group of persons who share very different religious perspectives and does well to narrate the complexity of the range of theological convictions in the ex-gay movement. At times, it appears Erzen's writing conveys an overly-sympathetic tone because of her own bias. This does not detract from her good work, though.As Erzen describes the lives of several members of one organization, her work raises the serious consideration about religious identity and our human bodies. What happens when my theological convictions tell me my body is wrong? More liberal perspectives point to a flaw in the theological position. More conservative perspectives lift up the flaw in the individual's choice to act in the body. The ex-gay movement, as Ezren narrates, lies somewhere in between the usual dichotomy and highlights the messy life of deep convictions at war in an embodied life.

This is an amazing book. The author clearly does not share the religious or political views of her subjects but at no point is she demeaning or anything less than sympathetic to them as human beings. This book gives a view of the ex-gay movement that is free from the propogandistic tendencies of those who have written with the goal to promote a political or social adgenda. This is a must read for anyone who is interested in what the ex-gay movement is really all about. As a homosexual who was raised in an evengelical church and studied sociology I can't recommend this books strongly enough -- both for those who think they agree and for those who think they disagree with the whole ex-gay idea.

This book is a thoughtful work of scholarship that significantly adds to our understanding of religious efforts to change individuals' homosexual orientation. This book should be of enormous interest to social scientists, mental health professionals, sex researchers, religious leaders, and anyone--straight, gay, ex-gay,, or ex-ex-gay--trying to make sense of the role both homosexuality and the ex-gay movement play in today's "culture wars."Erzen is Assistant Professor of Comparative Studies at Ohio State University, a very good writer, and highly sympathetic to the subjects of ethnographic research she conducted at the evangelical New Hope Ministries. Established in 1973 in a community outside San Francisco, New Hope is the oldest of five residential ex-gay programs in the United States. During her 18 months there, Erzen conducted extensive interviews with 47 men and women, with 19 follow-up interviews. She often spoke and interacted informally with these same people in other contexts, like dinners, church, and the office. She interviewed additional men and women who had completed the program and some who had left the program to live as gay-identified men. She also interviewed members and leaders of Jewish and Catholic ex-gay groups from other parts of the country. She met 60 ex-gay people in the ministry's immediate vicinity and was provided access to New Hope's archives.Straight to Jesus is a sympathetic, sometimes poignant, portrayal of people who acutely suffer conflicts between their sexual and religious identities.

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