How to understand the development of the most advanced homosexual theology in Brazil
When I had already finished this report, a bombshell came: Toni Reis, the founder of ABGLT, gave a speech in a sex education class in the Evangelical College of Paraná, Brazil, in late April 2015. ABGLT, the largest homosexual organization in Brazil, has today consultative status in the United Nations system. Reis filed complaints in 2013 against Rev. Silas Malafaia, the most prominent Assemblies of God minister in Brazil, and against Julio Severo in 2007. Both complaints were about “homophobia” and were filed with federal prosecutors. Reis has been active in pressing the Brazilian government to support his efforts to impose homosexual indoctrination on Brazilian children. The Evangelical College of Paraná, which hosted Reis as a speaker, is supported by several Protestant churches. His presence in an evangelical institution shows that the Evangelical Church in Brazil needs urgently to know the dangers of gay theology, ideology and activism. With this report, I want to help churches to refrain from inviting to their institutions radical ideological militants intent on homosexualizing children and persecuting Christians.
Gay Theology and Its Liberal Roots
Homosexual theology? In Brazil it exists only in non-recognized “churches,” founded by individuals who apostatized from the Gospel and left recognized churches (Assemblies of God, Baptist Church, etc.). Those individuals were not, in their activism, accepted in recognized churches and so they had to establish their own independent theologies and churches.
Only in the U.S. there is the phenomenon of a homosexual theology advancing in recognized churches, as the Presbyterian Church in the U.S. and other major mainline Protestant denominations. All of these churches have an old common problem: the Social Gospel, a liberal and leftist theology that began to affect them in the 1870s.
The homosexual theology only became reality among these recognized churches after theological liberalism spread and became solid for over 100 years.
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So liberalism and leftism eventually become father and mother of homosexual theology.
Gay Theology in a Non-Recognized “Protestant” Church
In Brazil, the most important homosexual theological paper of a non-recognized Protestant church comes from the Metropolitan Community Church in Rio de Janeiro. This non-recognized church was born from the Metropolitan Community Church in the United States, the first and largest homosexual denomination in the U.S., which spread to 37 nations.
In its paper “Algumas verdades que os gays precisam saber sobre a Bíblia” (Some truths gays need to know about the Bible), made available in the early 2000s, the Metropolitan Community Church in Rio de Janeiro destroys the main Bible passages that clearly condemn homosexual sin, saying that the condemnations are not by God or the Bible, but by alleged theological misinterpretations.
Among its many endorsements of the homosexual behavior, the paper says:
“Sexual orientation is part of you as the color of your skin or the spots in a leopard. You cannot change or renounce what you were created by God to be.”
“Sexual orientation, both for heterosexuals and homosexuals, is not something chosen by an individual. Some recent studies suggest that sexual orientation has a major genetic or biological influence. So probably it is determined before or immediately after the birth.”
“Because homosexuality is not a disease or deviation, there is nothing to be healed.”
Yet, I cannot make these quotations without respecting the explicit warning in the document, which says: “In the total or partial copy or reproduction of this material credits to the authors should be mentioned.” So, respecting the warning, I reproduce the authorship recorded in the document: “Escrito por Pastor Marcos Gladstone e Ciro D’Araujo” (written by Pastor Marcos Gladstone and Ciro D’Araujo).
Gladstone was the “minister” of the Metropolitan Community Church in Rio de Janeiro. Ciro is the son of Caio Fábio, formerly the most renowned leader in the Presbyterian Church of Brazil. Caio was also the most prominent and shrewd Theology of Integral Mission (TIM) proponent in the Evangelical Church in Brazil. A father in TIM eventually produced a son in gay theology.
TIM was inspired in Brazil by Rev. Richard Schaull, an American Presbyterian missionary who was a professor, in the 1950s, at the largest theological seminary in the Presbyterian Church of Brazil. Schaull was a Social Gospel adherent and advocate.
Gay Theology in a Recognized Protestant Church
Even though TIM is common among Presbyterians, its brazen official acceptance is much more common in the Evangelical Church of Lutheran Confession in Brazil (ECLCB), which has prominent Liberation Theology leaders and prominent Theology of Integral Mission leaders.
Any minimally intelligent individual should conclude that if the Social Gospel (which is TIM’s mother) eventually produced a pro-sodomy theology in the Presbyterian Church in the U.S., what would this “gospel” produce in Brazil?
In 2006, HTS (Higher Theology School), the largest ECLCB theology seminary in Brazil, hosted guest speaker Luiz Mott, the Brazilian homosexual movement’s patron.
But HTS’s homosexualist slides did not stop here.
HTS professor André Sidnei Musskopf presented in 2008 his dissertation at HTS on Systematic Theology. His dissertation, for theology graduation, is explicitly entitled “Theological Faggoting: itineraries for a queer theology in Brazil.”
The dissertation says, “The main argument of this Dissertation is that theology needs to walk other paths. Although this calling is directed to all theologies which are based on a heterocentric matrix for the construction of theological knowledge, it is especially directed to Latin-American Liberation Theology, which the reflections of this Dissertation are understood to be in continuation with.”
Brazilian Lutheran Theologian Learning Gay Theology in the U.S.
Musskopf claims that what was critical for him to have an encounter with homosexual theology was his experience with liberation theology and with a feminist theology present at HTS in the 1990s. His direct encounter with the homosexual theology happened in the United States, where he was an exchange student in liberal Lutheran churches in several U.S. states. There, he knew the book “A Gay Liberation Theology” by Richard Cleaver. Musskopf admits that Cleaver’s book “was the first writing he found” which perfectly answered his longings nourished by Liberation Theology. The American experience introduced him to a radical theological homosexual activism.
He says about “A gay liberation theology”: “To know that there was something called ‘gay theology’ was comforting and, and at the same time, promising, since, in my country [Brazil], I had never heard about it.”
His interest then is that the U.S.-born gay theology may spread in Brazil and throughout Latin America. He says, “If the starting point is the homosexual-gay-queer theology produced in the United States, the question containing the (re)building of this found and inhabited panorama is about the existence of such theology in Brazil and Latin America.”
He adds, “My discovery of a Gay Theology in the United States is also helpful as a way to share a knowledge produced in other settings, but important for establishing itineraries for a queer theology in Brazil or in another setting.”
Because gay theology in America is the most advanced and powerful in the world, it is a homosexualist threat to Christian churches in the whole world. In fact, America is in the forefront of the global homosexualist infection, spreading and imposing the gay agenda virus around the world.
When the U.S. had an advanced gay theology, Brazil and many other nations had no such theology. My book “O Movimento Homossexual” (The Homosexual Movement), originally published by the Brazilian branch of Bethany House Publishers in 1998, warned that the spread of gay theology, ideology and activism in the U.S. would eventually reach Brazil. Yet, the predictions of my book, based in the U.S. reality, were often rejected or even mocked in the late 1990s. Many readers thought that it was crazy to suppose that Brazil could become like America in homosexual activism. Today, Brazil and its socialist government are consistently following the U.S. reality.
The Most Important Gay Theology in Brazil
Musskopf makes a journey describing the birth and expansion of Gay Theology in Brazil, even revealing, “In 1998 Pastor Orellana was ordained as the ‘first openly gay minister’ in Brazil by Rev. Nehemias Marien of the Bethesda Presbyterian Church.”
Coincidently, with his dissertation, André Sidnei Musskopf has become the most important theologian of the Gay Theology in Brazil.
The gay theology of Marcos Gladstone and Ciro D’Araújo is short and simple, but the gay theology of Musskopf is comprehensive, profound and detailed.
“Theological Faggoting,” by André Sidnei Musskopf, is a work with an extensive bibliography of American books, making evident that without American sources, it would have been nearly impossible for André Sidnei Musskopf to have written a work that, looking like a serious research, destroys everything God speaks in the Bible against homosexuality and builds a homosexuality allegedly accepted by God.
The ideal environment for the birth, development and expansion of the Gay Theology is the environment where Liberation Theology and the Theology of Integral Mission proliferate. In fact, Musskopf explains, “The LGBT groups and churches resemble to the Base Ecclesial Communities where Liberation Theology appeared in the 1970s.”
In his dissertation, he explains also that other Latin American theologians opening themselves to the homosexual theology had first had an experience with Liberation Theology, whose Protestant version is, according to Protestant socialists Robinson Cavalcanti and Ariovaldo Ramos, the Theology of Integral Mission.
Homsexualist Infection in Theological Institutions
He says, “Even so, siding with active leaders in LGBT Christian groups and churches, there is an increasing number of theologians developing academic studies and who are major voices for the development of a Brazilian and Latin American homosexual-gay-queer theology. Several master’s and doctor’s degree dissertations have been made in the recent years focusing on these issues. In 2001, Mário Ferreira Ribas presented his master’s degree dissertation at the Methodist University of São Paulo with the title ‘Scripture, tradition and reason in the homosexual debate in Anglicanism.’”
Musskopf stresses the importance of the “increasing contact with U.S. gay theologians, a life experience in LGBT Christian groups, the contact with homocultural studies, a greater immersion in the LGBT movement and a search for recognition in the Brazilian theological academic institutions.”
He tells how he helped organize the Gay Parade in São Leopoldo, city of the HTS headquarters, in 2006. He reveals also that there is a group of militant homosexualists within HTS.
Because ECLCB and HTS are recognized evangelical institutions, other evangelical institutions in Brazil also keep a relationship with HTS. In September 2014, HTS held its 2nd International Congress of HTS Colleges, where the opening speech was delivered by a Mackenzie Presbyterian University professor. This professor lectures also at the Methodist University of São Paulo, one of the most leftist evangelical institutions in Brazil, along with HTS.
Mackenzie Presbyterian University in São Paulo, Brazil, is not homosexualist, but in 2013 it invited Congressman Jean Wyllys, one of the most prominent gay activists in Brazil, for a debate with an evangelical lawyer. The students of this Protestant university booed the evangelical and cheered the gay activist.
This Mackenzie professor would never deliver a lecture in the Metropolitan Community Church in Rio de Janeiro. But he delivered a speech at HTS.
The Metropolitan Community Church in Rio de Janeiro, “Rev.” Marcos Gladstone and Ciro D’Araújo are free to defend a homosexual theology and any other perverse theology. Their church and works, even though D’Araújo’s father was formerly the greatest Presbyterian star in Brazil, do not enjoy any recognition in the evangelical world. So they have no legitimacy.
Yet, whether you like it or not, HTS has official recognition in the Brazilian evangelical world.
The recognition by a large historic Protestant denomination as the Lutheran church gives Musskopf many opportunities, including in the Brazilian Congress. He is the author of several books and takes part in national and international events to share his militant theological view in defense of the gay agenda.
Musskopf is the author of “Talar Rosa: Homossexuais e o ministério na igreja” (Pink Cassock: Homosexuals and Church Ministry), a book advocating the gay ideology from a Bible misinterpretation. He is the author also of the chapter “Queer Theology and Bible Hermeneutics” in the book “Imagem & diversidade sexual: Estudos da Homocultura” (Image and Sexual Diversity: Homocultural Studies ), organized by Denilson Lopes, a homosexual activist who wrote the pro-pedophilia article “Amando Garotos: Pedofilia e a Intolerância Contemporânea” (Loving Boy and Contemporary Intolerance), denounced by me in 2007.
His influence is not limited to HTS. Musskopt was a speaker at the 10th LGBT Seminary, held in the Brazilian Congress in 2013. The big homosexual seminary was sponsored by the ruling socialist Workers’ Party.
When all the Brazilian leftist groups signed, aided by Ultimato magazine, a manifesto against the appointment of Congressman Marco Feliciano for the House Human Rights Committee presidency, Musskopf was a signatory. Nothing more natural than “Christian” gay activists and leftist evangelicals working together.
Feliciano is an Assemblies of God minister and most “Christians” opposed to him were traditional Protestants (Presbyterians, Lutherans, etc.) adherents of TIM.
As a Lutheran, Musskopf spent years in the church being influenced by the Theology of Integral Mission and Liberation Theology. The result? Theological faggoting. If he had lived in an evangelical environment open to the deliverance offered by Jesus Christ — and there are many charismatic churches in Brazil that give freedom for Jesus to deliver and save people enslaved to the homosexual sin —, Musskopf would hopefully have been delivered from his faggoting and, instead of praising it, he would be praising Jesus Christ the Savior.
However, instead of Jesus, his denomination prioritizes TIM’s theological liberalism, and the result is members, ministers and theologians who have not been set free.
The theological faggoting of the Metropolitan Community Church in Rio de Janeiro, “Rev.” Marcos Gladstone and Ciro D’Araújo has never been accepted in the Brazilian evangelical world, because their church and theology have no recognition among evangelicals. In short, they are not evangelicals.
Lutheran Church: In the Forefront of Liberation Theology, TIM and Gay Theology
Yet, HTS and ECLCB, along with their love for TIM, Liberation Theology, feminist theology and homosexual theology, are traditional Protestant and are a part of the traditional Protestant world. Thanks to HTS and ECLCB, Musskopf and his theological faggoting are a part of the Lutheran world and can, sooner or later, corrupt the Brazilian evangelical world, beginning in the academic world of theology professors.
ECLCB has international liberal leaders. Rev. Walter Altmann, a former ECLCB president, is the moderator of the World Council of Churches and he is an international theologian renowned for defending Liberation Theology (LT).
Another prominent ECLCB leader is Rev. Valdir Steuernagel, known in Brazil as a TIM activist and internationally known for his leadership roles in the Lausanne Movement and in the World Evangelical Alliance.
From this pro-LT and pro-TIM liberal environment, what can result? A homosexualist theologian called Musskopf.
With Altmann, ECLCB is in the Liberation Theology forefront.
With Steuernagel, ECLCB is in the Theology of Integral Mission forefront.
With Musskopf, ECLCB is in the Gay Theology forefront.
Of course, Steuernagel is not more prominent in TIM advocacy than Calvinist Ariovaldo Ramos and Caio Fábio.
Notwithstanding the serious threat of theological liberalism, from TIM to homosexual theology, the bigger worry of traditional Protestant churches in Brazil as ECLCB has been the “theology” (or its lack!) of charismatic churches that, with all their flaws, are not open to theological liberalism or to homosexual theology.
In those churches, a homosexual militant has no room and has to leave them if he wants to get involved in homosexual activism.
In contrast, in ECLCB a homosexual militant can write theological books and much more. André Sidnei Musskopf, who is a HTS theology professor, is a testimony of the liberal spaces that the Theology of Integral Mission eventually opened for homosexual activism in one of the largest traditional Protestant denominations in Brazil.
They began at TIM and Liberation Theology and today they are in the black hole of theological faggoting.
Musskopf’s language is filled with jargons of ideological professionals, in contrast with Jesus’ language, who used the most basic examples to show that he was near people. He talked about breads and other everyday things, while TIM theologians have a language so high that reach just theologians and activists.
If you have time to waste in gay philosophy and theology babbles, the reading of Musskopf’s “Theological Faggoting” is indispensable.
Witchcraft and Homosexuality
In his dissertation, Musskopf recognizes that witchcraft and spiritualism are more open to homosexuality and its adherents.
His dissertation has 36 positive mentions of Umbanda, 19 positive mentions of Candomblé and no condemnation. Candomblé, which is a Brazilian form of Santeria, is not much different of Umbanda. His dissertation says, “God is in the church, but also in the terreiro [place where Afro-Brazilian witchcraft is practiced, such as Macumba and Candomblé].”
Brazil is the most spiritualist nation in the world. Musskopf explains that as the Brazilian gay theology had its origin in the U.S., so the Brazilian spiritualism (which is favorable to homosexuality) also had its origin in the U.S. He says:
“In the Brazilian context ‘spiritualism’ appeared in the 19th century. Born in the United States in the late 1840s and developed as ‘science’ especially in Europe in the 1850s, the first séance in Brazil happened in 1865 and in 1884 was founded the Brazilian Spiritualist Federation. From this time spiritualism quickly spread throughout Brazil and got huge publicity in the 1950s through the ‘spiritual healings’ of Dr. Fritz and, chiefly, through Chico Xavier because of his hundreds of writings and because he became an example of sainthood.”
Musskopf says that even though in its origin spiritualism was a “science,” in Brazil it became a religion.
The spiritualist spark in the U.S. became an uncontrollable fire in Brazil.
What is worrying is that if a spark can provoke so much havoc in other nations, what will happen to other nations now with the U.S. exporting the homosexual theology and other theological fires?
In a general way, Brazilian spiritualism is open to the homosexual agenda. It can explain the reason not only for the homosexualist policies of the Brazilian government, but also the support that the Brazilian government has given the U.S government in its efforts, including in the U.N, to impose homosexuality around the world.
Spiritualism and witchcraft walk together with homosexuality.
Luiz Mott, whose homosexual activism criticizes conservative Christianity and praises Umbanda and Candomblé, is mentioned 41 times favorably in Musskopf’s dissertation.
Denilson Lopes is quoted 15 times in an equally favorable way. Both Mott and Lopes are homosexual activists accused of defending pedophilia. Lopes is the author of the article “Amando Garotos: Pedofilia e a Intolerância Contemporânea” (Loving Boy and Contemporary Intolerance).
Musskopf stresses that the Catholic Church and the historic Protestant churches have traditions against homosexuality. But you can understand in his work that both churches did not know how to deal with spiritualism and witchcraft, which have much room for homosexuality. Even though both Liberation Theology and the Theology of Integral Mission are hostile to neo-Pentecostalism, Musskopf says: “But who did this articulation in a perfect way was neo-Pentecostalism, because, in addition of being more accepted among the poor, it ‘represents a theological movement in contact with worldviews never touched before: the worldview of the European Reformed Protestantism and the worldview of the new world with the Catholic Brazil anchored in African and native traditions.’”
In fact, there are examples of historic churches that do not know how to deal with spiritualism. Rev. Marcos Amaral, of the Presbyterian Church of Brazil (PCB), has become famous for joining Afro-Brazilian religious leaders to fight “discrimination” against witchcraft.
Another PCB leader, Rev. Marcos Botelho, wrote an article entitled “LGBTT Rights and Christian Faith,” in the Presbyterian magazine Ultimato, where he said that the “blame” for gay activists wanting to impose a homosexual tyranny on the Brazilian population is “because we Christians are not doing our part and fighting for everybody’s right: the right to choose freely their sexual option.”
Botelho is one of the directors of Jovens da Verdade (Youth for Truth), a group that has a theological college (FLAM), headed by TIM advocate Ariovaldo Ramos, exclusively for TIM engagement. Youth for Truth sponsors TIM events.
As an example that Christians should fight to advocate the homosexual cause, in his Ultimato piece Botelho had mentioned that divorce in Catholic Brazil was legalized by a Presbyterian congressman. Botelho, a TIM advocate, has never been rebuked for his theological liberalism. Another PCB leader, Rev. Luiz Longuini, has been divorced four times and he has a book, published by Ultimato, advocating TIM.
If Botelho were an Assemblies of God minister, he would be unlikely to escape discipline or expulsion for his pro-homosexuality words.
The Catholic Church in Brazil, which is the largest Catholic nation in the world, is almost completely dominated by Liberation Theology. And the historic Protestant churches (where Musskopf’s ECLCB ranks high) are increasingly dominated by the Theology of Integral Mission. Not one of those churches expels demons or considers demonic components in homosexuality or other perversions.
What If Musskopf Attended a Charismatic Church?
In comparison, as admitted by Musskopf, Pentecostal and neo-Pentecostal churches reach people directly, know how to use what is useful in the Reformation traditions and know how to deal with traditions of spiritualism, Umbanda and Candomblé and their connections with homosexuality. In short, those churches, which usually are not open to Liberation Theology and the Theology of Integral Mission, understand homosexuality as a sin and, where necessary, expel the appropriate demons.
Musskopf would be unlikely to be able to attend a neo-Pentecostal church like Igreja da Graça (Grace Church) the way he does in ECLCB: a Protestant homosexual activist.
Musskopf would be unlikely to do in a neo-Pentecostal church like Igreja Bola de Neve (Bola de Neve Church) what he does in ECLCB: to promote a gay theology.
A neo-Pentecostal church would be unlikely to fail to give him what ECLCB and other historic Protestant churches do not give: ministrations under the power of the Holy Spirit and even expelling of demons.
In a big neo-Pentecostal church as Igreja da Graça or Igreja Bola de Neve, Musskopf would have to leave the church to profess openly his “Christian” homosexual militancy and his gay theology. In ECLCB, which is the largest Lutheran denomination in Brazil, he can occupy spaces, resist what is left of conservatism and “produce”: gay militancy, activism and theology.
Theological “Wisdom” in the Service of Homosexual Sin
In fact, Musskopf said his dissertation “is organized in three moments — ‘occupy, resist, produce’ — one of the most well known slogans of the Landless Workers Movement (MST).”
He and his group are already “occupying, resisting, producing” in HTS and in the Evangelical Church of Lutheran Confession in Brazil.
As usual among liberal Protestants, Musskopf does not like conservative environments. He likes environments of Liberation Theology and of the Theology of Integral Mission. It is only in this kind of progressive environment he and his theology have room to grow and blossom.
Aided by Liberation Theology and the Theology of Integral Mission, he expects his theology eventually to “occupy, resist, produce” in many theological centers in Brazil.
Where these liberal theologies have room (especially traditional Protestant churches), there will be a cursed “hope” for the gay theology to be accepted. Where these liberal theologies have no room (especially charismatic churches), gay theology will have a very hard time to be accepted.
“Theological Faggoting,” by André Musskopf, exhales theological, philosophical and sociological depth, but with no commitment to God’s truth. It is a work of human wisdom in the service of gay theology, crazily twisting God’s Word to satisfy a depraved sexual vice. By reading it, I was reminded:
“Scripture says, ‘I will destroy the wisdom of the wise. I will reject the intelligence of intelligent people.’ Where is the wise person? Where is the scholar? Where is the persuasive speaker of our time? Hasn’t God turned the wisdom of the world into nonsense?” (1 Corinthians 1:19-20 GWV)
In contrast, God’s Word is perfect for the simple, not for those who consider themselves theologically “wise”:
“The entrance of Your words gives light; It gives understanding to the simple.” (Psalms 119:130 NKJV)
“The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple.” (Psalms 19:7 NKJV)
What does God’s Word say about man having sex with man?
“You shall not lie with a male as with a woman. It is an abomination.” (Leviticus 18:22 NKJV)
“Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.” (1 Corinthians 6:9-10 NKJV)
Of course, Jesus can save simple sinners who want to be set free from their sins. But he cannot save theologically “wise” sinners who love to justify theologically their sins.
Gay theology is just a way to hinder homosexual sinners from accepting Jesus’ redemption.
Those who love the kingdom of theological Sodom will not enter the Kingdom of God.
Portuguese version of this article: Viadagens teológicas: ambiente da teologia da libertação e TMI produzindo teologia gay no Brasil
The opinions expressed by columnists are their own and do not necessarily represent the views of Barb Wire.