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For some Christians, apparently “God”'s pronouns are now They, Them, and Theirs.

“God Loves You As They Made You,” says the signboard in front of one neighborhood church that I drove past recently.

(Of course, eagerness to embrace the latest cultural trends has long been a strong signifier of the conceptual hollowness of so much contemporary American religion—pagan as well as Christian. Somehow, I can't help but suspect that God/They isn't going to age well.)

Divine gender has, of course, long been an issue for those poor impoverished souls who worship only one god. (Let those of us blessed with more feel no sense of smugness here, though: the question of divine “gender” is as active a theological category for thinking polytheists as it is for the thoughtful monotheist.)

In some ways, God/They could be construed as faithful to certain streams of Biblical tradition. The most common by-name for Yahwéh in the Hebrew Bible is Elohím, an undeniably plural noun (it's the anomalous plural of eloáh) usually (although not always) paired with a singular verb. The mental disconnect between the two—similar to the feeling that you get when someone says “a scissors”—is nicely paralleled by the (let's just admit it, stylistically inelegant) singular “they.”

I do wonder how God/They Christians deal with their traditional liturgical and scriptural texts. Is “God” a “They” there, too? How about Jesus? Is he also a they?

Still, it's hard to deny that God/They can't help but smack of polytheism which, while it warms the cockles of my pagan heart, must surely set the teeth of an awful lot of conservative One-God folk on edge.

A lot of people have the impression that Minoan art mostly contains depictions of women and girls. But that's all it is: an impression.

Back in the early days of this blog, I went through Nanno Marinatos's book Minoan Religion and counted up the male and female figures in the art depicted in the book. They came out just about even.

I was born in a time (and place) where men didn't learn how to cook.

Here's the story of how I did.

Now, let me mention from the outset that raising men incapable of preparing their own food violates ancestral precedent. In the old tribal days, every war party or hunting party would take along a few youths—men-in-training—to cook for them. These would already have learned to cook in the Boys' House, where you made your own stew, stir-about, and oat cakes, or went without.

For numerous reasons—personal affinity foremost among them—I became vegetarian at 18. (It is, admittedly, a very freshman year kind of thing to do.) In those days, that made eating out difficult.

One night as, for the umpteenth time, I was cobbling together (at a steak house, no less) a meatless meal for myself from the “Sides” menu, sitting with my baked potato, tossed salad, cottage cheese, and glass of tomato juice in front of me, I had my Scarlett O'Hara moment.

“As the Goddess is my witness,” I vowed, “I'll never piece together a meal out of 'sides' again!”

So I learned to cook.

Even my father, who (you could tell) for years felt kind of ambivalent about his gay son who liked to cook, learned—after my mother stopped cooking (surely after 50+ years, she'd earned the right)—to love the fact. When I came to visit, he would always have suggestions.

“So, how about potato pancakes on Friday?” he would say.

Friday it was. Indeed, my potato pancakes are some of the best.

I worry about the sissy-boys of the Earth.

Call us whatever you like (gender non-conforming, non-binary...), it used to be that sissy-boys got shit from bullies, and from those who, when the world outside doesn't match the world inside their heads, respond with hate.

We still do, of course. But now, I fear, sissy-boys face yet another—if different—kind of violence.

I was a sissy-boy. I liked dolls and dress-up and imagining. I wanted to be a dancer. My friends were mostly girls. If you had asked me, Would you rather be a boy or a girl, I could easily have told you.

Goddess bless them, my family (mostly) let me be me. It was only outside the home that I learned that it was wrong to be who I was. Believe me, sissy-boys get shit from pretty much everyone, adults included.

That kind of opprobrium is in itself a motivator.

Now I worry that sissy-boys are facing a new kind of social pressure: not the pressure to conform, but the pressure to transition.

If, as a child, they had offered me hormones and the prospect of surgery, I would probably have taken them. Goddess help me, I would probably have taken them; and that decision would have ruined my life.

Why in the world does anyone care so much? Why are they so insistent that we change our bodies, or our souls, to meet their stupid expectations? We're part of the natural variability of things. Why can't they just let us be as we are?

The world is cruel to sissy-boys. Many of us don't survive.

But let me tell you something about sissy-boys, and what I tell you is true: those of us that do, somehow, manage to survive the hatred, the bullying, and the well-meaning but ill-considered attempts to “fix” us, are some of the strongest people that you will ever meet, anywhere.

We are, because we have to be.

[Note: I wrote this several years ago before i knew much about trans people. please forgive the narrow focus.]

It’s August, it’s hot, and I’m pissed. Regrettably, only the first two are seasonal.

Reading what one can only call a Hellenismos salvation pamphlet a while back, I came across one of the more jar (sic)-dropping claims that I've seen in my 50 years in the pagan community:

“Our gods do not have genitals!” Sic: italics, exclamation point, and all.

Of course, we can't assume that the writer is speaking for anyone besides him- or herself here. Still, on the face of it, this might seem a strange claim for a Hellene to make. Greece is famous for its naked gods, as a glance at pretty much any ancient art will show. Among the males, at least, virtually all have genitals, or at least did before Time and mobs of marauding monks got to them. So what's with the claim?

I presume that the writer is making a point here about the nature of the gods: that Their reality is spirit, not flesh, or some such philosophical mishegoss.

Well, the Genderedness of gods is surely among the Deeper Mysteries, and I won't go into it here. What does it mean to say “Goddess” or “God”? Is the gendered language that we use when speaking of the gods mere metaphor, or does it point to some richer, deeper reality?

As for me, I'm a witch of the Tribe of Witches, and as to whether or not gods have genitals, our response would be clear:

Stories matter. In fact, human beings have been called “story-telling animals.” Every day we consume stories on the media and in books, films and TV shows. We can spend hours on Facebook reading the posts of friends, relatives, and even total strangers. We hunger for narratives that give us hope but all too often run into descriptions filled with horror, abuse and despair.