Thriving for All, Part 1

Recently, I published a post about the Four Necessities—water, food, shelter and community, and health care (both physical and mental). These four are the basic necessities for all human beings/bodies to survive (see https://thenakedtheologian.org/2020/07/28/the-four-necessities/ )

Of course, each of us needs more—freedom to think and act for ourselves, to believe what we believe, to feel empowered to be our best selves rather than confined by the straitjackets of social expectation, oppression, invisibility and silence. 

But without the full functioning of our bodies it is extraordinarily difficult, even impossible to go beyond survival to thriving. 

What do I mean by thrive? This is far more than survival, important as that is. And shamefully, not every one in the world has enough water and food to even survive at the most minimal level. And the root of this reality lies not with those with too little but with the rest of us who refuse to create change that serves all. 

Thus, I am writing about these four necessities in order to propose an new ethic for our world—namely that rather than creating and relying on systems which provide some with more than enough to thrive while others struggle and too many barely survive, and too many of those don’t—to one in which our universal goal and practice is for all to thrive.

At this point, I am working on a definition of thrive. But there are a variety of synonyms: flourish, prosper, grow vigorously, develop well, burgeon, bloom, blossom, do well, advance, make strides, succeed, shoot up, boom, profit, expand, go well, grow rich. 

I don’t know if everyone can grow rich, at least in terms of money. But I do believe everyone can grow rich in experience, in achievement, in meaning, in love, in joy, in caring. I do believe that everyone can become their best selves, to be and to do what they are called to be and do, to be their true selves. 

I am proposing a clear systemic shift in the world, a profound reordering, restructuring, how each of us and all of us approach our own well-being—namely to accept, and live by, a new ethic which says that my well-being is very much dependent on the well-being of others, indeed of all others. What I believe, in an echo of Dr. King about freedom, is that none of us can truly thrive unless all are thriving.

This is a clear repudiation of capitalist views of “getting ahead” and the American idea of rugged individualism. It contradicts the social Darwinism doctrine of survival of the fittest (which in our world so often defines the fittest as those who are rich, white, male, already privileged). 

It is not that each of us is not an individual but rather that our ability to actuate our own bodies, character, potential is directly linked to, dependent on, the ability of all others to be able to do the same. 

I can hear someone say that surely Michael Bloomberg or Bill Gates or Mark Zuckerberg do not need any of the rest of to do all they want to do whenever and wherever they want to do it. There is truth in that. 

And yet, even they depend on the ability of people to buy what they sell, to access their products, to entertain their ideas and their schemes to further build and burnish their empires. 

But more than that, do they not depend on the constant uprising and inflow of talented people to maintain and grow their economic and social engines? 

How many Einsteins. how many Edisons, how many Kings and Mandelas and Wells and Obamas, how many Domingos and Sills and Picassos and Kahlos, how many Morrisons and Baldwins and Lordes and Faulkners, how many Curies and Salks and Barnards, how many Platos and Arendts, Rawls, de Beauvoirs and Foucaults—how many of the very people we always need are we losing when people not only die of thirst and hunger and absence of protection of their bodies and their minds but also when more of them lose hope that they will ever be able to rise above the misery and limitations of their life situations even if they survive?

Which one of the malnourished children we see in pictures not only from so-called Third World countries but even our own might be the genius, the leader, the inventor, the artisan, the performer that will transform the world. How many of the parents we see in such pictures with eyes pleading for someone, anyone, to help them and their families could create whole new understandings of how we can all live better lives?

I raise these questions as a way for us to think that no matter our own level of privilege, our own ability to thrive, we are diminished by what others are unable to do because what they need is kept from them. I encourage you to think about your own interests, your profession and work, your community, and ponder who/what is missing. 

In my next installment I will discuss how I came to this view via the workings of what we call nature, or the natural world. 

Dark(?) Times

Friends and others lament these “dark times,” meaning for them one or all of these: the ugliness of Trumpism and our politics in general; and the scourges of four Pandemics— Covid-19, racism and White supremacy,  economic despair and devastation for too many even before the virus struck, and a burgeoning climate crisis. 

I share this lament, but not the negative value associated with the this usage of “dark.”

Why is the devil so often portrayed as black/dark?

As one who feels at home in the dark, the phrase “dark times” troubles me. There is so much that is good about darkness—whether it be darker-pigmented people or the underland where fungi and other creatures deepen and extend life in the soil or even the overland beauty of leafless trees in winter against the night sky. Or what about the things we learn as the result of “being in the dark” and the feeling of revelation, sometimes even elation, when we see what we had missed before? 

I experience darkness as almost always a gift, a break from the light pollution to which we are exposed every day. For example, there is more than enough light created by our neighbors and us in our small court of co-op homes as we leave our porch lights on at night to discourage criminals from breaking in. We also  live across the street from city hall, the community center, and the library, which are overlaid with light each night. 

When I go outside at 5:00 or 5:30 a.m. to meditate and pray, all this light, not to mention the noise of twin-interstate highways and a local parkway that meet just outside our town, reduce the number and brightness of stars visible in the sky and compete with the chorus of cicadas.

Why is Jesus so often portrayed as white, non-Semitic?

Often it feels to me life is an unending contest where light keeps trying to overcome, even erase, dark. And light wins all the time—a system of light supremacy to which our society is addicted. Why can’t we accept, and celebrate, the reality that there is life, good life, in darkness, and that we can learn from its multitude of gifts?

White racism, White Supremacy, is a good place to start. Despite the beauty, strength and resilience of darker-skinned people even in the most ugly times, Western Civilization insists on the primacy of Euro-American positive valuation of light and the negative valuation of dark. 

In the United States, we connect White Supremacy with the subjugation and domination of African peoples. And yet, coupled with an Enlightenment mindset—namely the value of the rational over the mystical, the scientific over the intuitive and artistic, and the valorization of the individual (often to pursue their own interests over the well-being of community), White Supremacy supports and sustains the subjugation and domination of other groups as well. 

For example, Arab learning—at one time the zenith of mathematical and scientific reasoning and knowledge in the world—was discounted to justify Christian crusades against Muslim people. That same strain of Christian imperialism and the belief that Western (northern European) ideas, culture and systems are the apex of human achievement unite in capitalism and colonialism to undergird and justify the conquest of indigenous people in the Americas as well as the importation and breeding of slaves for the profit of their owners. 

A central method of the capitalist/settler colonialism drive to subdue and own land and all it contains is to label the wisdom and practices of indigenous people as primitive, without value in the modern world. Thus, today we can see not only how African Americans and Spanish-speaking peoples from Latin America continue to be oppressed, but also how the Middle East, other than Israel, is viewed as backward, and even nations and peoples further east are the victims of negativity.  

Further, this intersecting series of belief systems produce the subjugation of nature, degradation and elimination of species, and denial of what is happening in the Climate Crisis. As Robin Wall Kimmerer writes in Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants, non-indigenous people are trained to devalue the teaching of nature.

In short, “we” have created a worldview that highlights only some parts of reality and casts the rest into the dark—not listening to BIPOC people (Black Indigenous People of Color); not paying attention to that which makes life possible for all, namely the earth and all its parts; and refusing to build a world in which all have what they need to thrive (rather than some having far more than they need and too many not having even enough to survive).

Thus, I believe we must begin the practice of Endarkenment, to value not only things that appear dark but also the wisdom we have cast into the dark. In future posts, I will discuss this concept but suffice it to say at this point that I believe if we continue to refuse to acknowledge and accept and even celebrate the equal partnership of dark and light, we, and certainly our children and grandchildren and their children, are doomed. 

These are not “dark times.” They are times of pain, fear, anxiety, injustice, and crisis—and thus times of challenge and opportunity to radically change our ways to save us all. 

Wholeness in My Soul and Body

[Note: This post was prepared 6-8 months ago, but due to technology issues I have been unable to publish it. Please know that this blog is about far more than my, or your, being naked, but through it I am claiming and celebrating my naked soul and body.]

by Robin Hawley Gorsline

On two successive days —a Sunday and Monday—I spent time being naked with other naked people. 

The first event was the inaugural meeting of a group in the D.C. area (what is locally called the DMV: District, Maryland, Virginia) called Christian Gay Nudists (CGN). We met in a private home in Langley Park for more than two hours, sharing stories of personal experiences and ideas about nudism and our religion. I had been invited by my friend Darryl Walker, founder of the group, to share some perspectives on the topic as a way to generate discussion. We had no shortage of conversation! 

The second was a visit to a clothing optional club operated by the Maryland Health Society. The club is named MAHESO (as in MaHeSo) and is located in Davidsonville, MD, not far from Annapolis. It is a rustic facility with an outdoor pool, trails, picnic area, and spaces for camping, RVs and a few cabins—and on Monday, so peaceful. 

Robin-in-the-woods
Adventure in the woods–the t-shirt says, “Queerly and Fabulously Made”

The combination of the two visits enriched my soul. Some years ago, I wrote in this space about my decision to publicly proclaim my love of, and commitment to, nudism (or as it sometimes called, naturism). See these posts if you are interested: Naked in PhiladelphiaNaked in Philadelphia Part 2Inaugural Address How Mature Is It?  My engagement since then has been less than consistent. I am changing that.

It was a pleasure to be with the five other men at CGN and I felt especially happy the remainder of the day.  I felt happy the next day too and I experienced serenity at a level far deeper than I have in a long, long time.  

Sitting quietly at Maheso, chatting with my friend Michael Hartman (who is a member and drove us there) and floating in the pool, eating lunch outdoors and walking on some trails after lunch—all while completely, gloriously nude (okay, I had shoes and socks on for the trail walking)—I just grew more and more peaceful. I think I have a new understanding of the Hebrew word shalom, which means not only peace but also wholeness. 

Skyclad at MaHeSo

This wholeness is what nudism manifests in me, in my soul and body, united and unashamed. I have come to believe that when God sees me, as God does all the time, I am seen not with my clothes on, not with my defenses and masks in place, but instead as the naked, vulnerable child of God (and Robert and Jessie Gorsline) that I am. 

God loves me just as I am, an out-of-shape, wrinkled, arthritic elder who is less than steady on my feet and more bent down than I would like. That’s who God sees and loves and is always trying to get me to pay attention not only to God but also to my own self, my inner self where God resides. 

As I write this some weeks later, I still feel this shalom, and I realize it is why I so want to go out today to work nude in my garden. Working in the soil, with the plants (both weeds—the plants that are out of place in my realm but are still living beings—and the ones I do want to thrive), is a place, a cathedral if you will, of divinity for me, a place where I experience God very directly. 

The same is true when I go walking in the woods—again, I want to be naked, like the trees are naked, vulnerable, yet standing and proclaiming their natural beauty.  And it is true when I leave my home to walk or drive to the grocery store and go to meetings and certainly to church—engaging the communities I cherish, places I also find and share God. 

Sadly, I must satisfy myself to be nude as I write this and generally in my home, except when it gets too cold. We try to keep our thermostat down in winter to save energy and money, something I want to change, at least in my study where I spend much of my day.  However, even if I am not nude “out there,” I know God knows who I am and how I really look. 

Sharing my nude joy outdoors

Still, I have decided to be a nude-vangelist wherever and whenever I can, believing that I have been given good news to share with the world. I wish I had the courage to truly be a street nude-vangelist by standing on the corner or at the Metro station unclothed with flyers about the joys of nudism, but I do not. For one thing, I am not ready to spend my days in jail, nor to create trouble for my husband and my larger family. 

But please know this: when you meet me, I am nude in my soul, and I really want to be bodily nude with you and you with me—because I want to be whole, I want you to be whole, and I want us to be whole together.  Of course, I will do nothing that violates your bodily and spiritual integrity. 

Note: I have many interests–anti-racism, Palestinian liberation, queer theology, sex and gender justice, fate of the planet among them–and I am returning to this space to write about many of them, but, fair warning, you can be sure that I will be nude-vangelizing at times here and elsewhere. I hope you will subscribe to this blog or at least check in from time to time. We can create a new world, we might call it Eden, together with the God (or Higher Power, or Universe, whatever your term or concept is) of your and my understandings. 

Let Us Have Gender Freedom . . . and God Sees that It Is Good

The announcement that the Trump Administration is considering fundamental changes in federal regulations to enforce strict binary gender norms for all Americans is distressing, demeaning, ugly, to say the least. However, it occurs to me that this may be a good time to reflect theologically about gender; can those of us who oppose the various attempts to control others’ bodies find guidance from biblical texts and spiritual reflection? 

I have been engaged in various small ways supporting transgender people for many years, including during my time as Pastor of MCC Richmond VA where I worked closely with an active trans community on several projects. 

Additionally, over the past several years, I have begun to identify as gender queer—still am comfortable being a man in my birth body, but clear that my understanding of that gender differs from the norm. This process began many years ago when I started wearing long, dangly earrings that many say are feminine. (see my earlier posts, “Choosing to Be Me Again” and “Why Do Watches Have Gender?”). 

More recently, as the controversies swelled about bathroom and locker room usage, I began to reflect theologically about gender and specifically about the movement by many, particularly in church and government, to enforce rigid gender norms. 

The Apartheid of SexI begin from a truth I learned long ago from Martine Rothblatt in her book, The Apartheid of Sex: A Manifesto on the Freedom of Gender (1995). She writes

“There are five billion people in the world and five billion unique sexual identities. Genitals are as irrelevant to one’s role in society as skin tone.”  (xiii)

Of course, we know that skin tone and gender play powerful roles in how society is organized but her point is apt: neither makes any real difference, except as society creates and enforces, and we often reinforce, structures to keep these two aspects of ourselves in line. 

She also wrote that it is time to end the classification of people by sex, “because in truth our sex is as individualized as our fingerprints and as special as our souls (my emphasis).” (157). I hope to return to this proposal on another occasion. 

As special as our souls…………indeed. There’s where God comes in. 

The Hebrew text in Genesis 1:27 reads, “And God created man in His image, in the image of God He created him; male and female He created them.” (Jewish Study Bible). Those who seek to get everybody in one or the other box, male or female, rely on this text and others to say that what God has ordered must be followed. 

Of course, there are a number of objections to be raised about these arguments. First, for me, is the reality that the Bible, in Hebrew and Christian texts, makes many claims about what God orders and commands. Some faithful people believe that every word is dictated by God, but even if you do, and I don’t, we still have to engage in interpretation to understand what the commands mean for us now. My point: We don’t actually have any assurance that the statement in Genesis 1:27 means that there are only two genders. 

Second, could it not mean that God’s creation of each human involves our being some sort of combination of both? A footnote in The Jewish Study Bible, for example, says, “Whereas the next account of human origins (Gen. 2:4b-24) speaks of God’s creation of one male from whom one female subsequently emerges, Gen. Chapter 1 seems to speak of groups of men and women created simultaneously.”

Elohim in HebrewA note in The Inclusive Bible: The First Egalitarian Translation, points out that the Hebrew for God in this passage, Elohim, is actually a plural (literally “gods” or “powers”), but is ordinarily treated as a singular noun. “This verse and two others (Genesis 3:22 and 11:7) are notable exceptions. The ‘us’ has been explained as the majestic or imperial plural; others see it as God including the angelic host; still others, as a reflection of the more ancient polytheistic roots of the story.“ (There are times when the word is used of lesser, foreign gods, but to the best of my understanding and searching these three instances are the only times in the ancient text has God referring to God’s self as “us.”)

Might another way to read that is to see is that these groups, and God, are not as rigidly defined as we have been taught to believe? We now know, thanks to genetic studies, that many of us are not purely one or the other, that our genes are combinations of X and & Y chromosomes in varying proportions. I think of “effeminate men” and “mannish women” in this regard, Among some Native American tribal traditions, Two Spirit persons exhibit behaviors and attributes of both genders and are considered to have special spiritual powers. Is not God all of these, and more? 

However, theologically speaking, there is a larger issue at play here. When we interpret biblical texts—and that is what we always must do, interpret them because we cannot ever be absolutely certain of the intention by those who repeated these texts and eventually wrote them down—what is our standard of interpretation?

Do we interpret in opposition to what we see around us, that is, do we insist that any new realities discovered since the texts were recorded and canonized be disregarded and/or declared the work of evil forces? Or do we seek to bring the reality in front our eyes and the texts into harmony? Do we see in the texts the promise of more wisdom or do we simply repeat the wisdom from before? Do we let creation unfold or do we insist that God created everything eons ago and nothing has changed? 

Indeed, do we let God continue to create or do we give God thanks for what God has done and then, in effect say,” Stop God, we don’t want anything new, don’t give us any new ideas, any new information?” In my view, this is idolatry, creating a false idol, calling it God, and insisting that there is nothing new in God’s universe. 

Queering ChristianityWhen human beings play God by not letting God be God we suffer. In this case, transgender, gender variant, gender queer, folks suffer. What is being considered by the Trump Administration is codifying that which was never meant to be codified, at least not by God, who is the author of change and growth every moment of every day. 

As I have written elsewhere, “We serve a God who is always messing with our all-too-human arrangements, our desire for things to be neat and tidy and easy” (See “Faithful to a Very Queer-Acting God, Who Is Always Up to Something New” in Queering Christianity: Finding a Place at the Table for LGBTQI Christians, Shore-Goss, Bohache, Cheng, and West, eds. Praeger 2013). 

In that same essay, I quote Lisa Isherwood and the late Marcella Althaus-Reid, 

God dwells in flesh and when this happens all our myopic earth-bound ideas are subject to change; the dynamic life-force which is the divine erupts in diversity and the energy of it will not be inhibited by laws and statutes. Far from creating the same yesterday, today and tomorrow, this dynamism is always propelling us forward into new curiosities and challenges. It does not shut us off from the world; it is the world drawing us into more of ourselves as we spiral in the human/divine dance (“Queering Theology,” in The Sexual Theologian: Essays on Sex, God, and Politics, T& T Clark, 2004). 

This proposal by the administration—and supported by many in various religious groups—is anti-God. They claim they are serving God, but it is a hollow God they serve, as indeed are all our efforts to contain God in our self-justifying insistence on things remaining exactly as they were (or at least as we think they were). 

Biblical literalismWe must of course oppose it, and all like-minded efforts to limit and even eliminate human and natural diversity from the globe. It is always a tall order to stand against forces of repression and injustice, against those who refuse to see God really at work in changing us and the world. 

But we can do so knowing that God’s creation has many more than two genders. Indeed, the creation of genders is an on-going act of God because God is still creating humans.  Further,  even as we labor as faithfully and courageously as we can and as we know our own limits, God is not going away, God adapts and prods and beckons us in directions new to us (though not to God).  I say this not so much to offer comfort to those under threat from this proposal and many other efforts to limit humanity, but rather to affirm the reality that all things are, despite opposition, becoming new. 

Thanks be to God for all we have received, are receiving, will receive!

Erotic Community with God’s Body

On February 22, 2018, I presented a ten-minute talk about men and erotic community on Jonathan’s Circle Live. Here is the link to that talk.

Jonathan’s Circle is a group of men, many in the DC Metro area but ranging as far as Australia, who share an interest in spirituality and sexuality, and engage in open conversation–sometimes in person for Circles, on a Google+ page, and through an online blog. Here is the link to blog, and here is the link to Jonathan’s Circle web page.

My talk certainly is not limited to men, so I invite all to check it out. Of course, I would be very interested in your thoughts.

I will be posting some additional writing on this topic here soon.

Stripping Down

We are called to be a priestly people.

In many venues, I identify as a Queer Theologian (and poet), but I have made a deliberate choice here to leaven that with the idea of nakedness–because I believe (I want to say I know if it does not sound too dogmatic), that when we are most vulnerable we are most true to our inheritance as offspring of God.

Queer Virtue book coverIn her graceful and very wise book, Queer Virtue: What LGBTQ People Know about Life and Love and How It Can Revitalize Christianity, Elizabeth M. Edman shares a definition of priesthood that was given to her by a friend:

A priest is someone who stands in a place of remarkable vulnerability, and by doing so, invites other people to enter the sacred. 

This expansive understanding of priesthood fits well, as Edman says, within the Protestant concept of the priesthood of all believers. In that way, it undercuts the clerical hierarchy that is so often an impediment to spiritual growth and health among “lay” people. Indeed, it may help end what is often seen as a binary of lay/clerical difference–a chasm which leads too many non-clerics to think they have nothing useful to contribute to spiritual life and too many clerics to think, or at least act as if, they have everything that is needed.

Robin clergy collar less smile Sept 2015 smaller3_edited-4There is institutional authority vested in the office of priest or pastor, or rabbi or imam–depending on the tradition and the community, it can be a lot. However, it is the authority of personal and interpersonal vulnerability that is far more powerful in ways that transcend the usual humanly created boundaries. And that authority is available to all the faithful. We are called to be, as Edman says, a priestly people.

I am a nudist at heart, but I did not change this blog name simply to take my clothes off (or feature others who do so) online–although that may happen from time to time. At the same time, I recognize being physically naked as part of a continuum of spiritual and emotional nakedness and vulnerability.

I still wear a clerical collar when I go to church, but I am not sure entirely why. I have no formal or pastoral role in worship, and even if I did it is not my clothes that make it possible. It may be a sign of comfort for some, but increasingly I chafe and wish to dress as more myself.

Robin with longer hair and beard (cropped)_edited-1I started this most recent journey in my life by taking off all my clothes and discovering much joy in nakedness by myself and with others. Now I see that I may want to consider each item of my costume–not as a form of striptease but as a way of really exposing, at some deep levels, all of me.

Taking off the collar may be a greater signification of my priesthood–a priest forever, as my friend and mentor, Carter Heyward, has written–than wearing it. Then I am more likely to stand in that place of remarkable vulnerability and thus invite people to enter the sacred.

That is my desire, and I believe it is God’s desire for me, and you, and all creation.

 

 

Naked in Philadelphia, Part 2

The sense of freedom and delight, exuberance and joy, was palpable throughout the entire event.

I had a blast in Philadelphia!

Riding naked with hundreds of others, maybe even a thousand, dressed or undressed as they chose, was a great joy. The cheers and thumbs up signs from passersby were numerous and exciting, and the feel of sun and breeze on my entire body (even on my bottom when we stopped and I had to get off the seat and stand up) was, as always, a pleasure.

I came away from this experience filled with eagerness for more opportunities to be naked with others, inside and outside. The sense of freedom and delight, exuberance and joy, was palpable throughout the entire event.

That’s me, with “Bare Is Beautiful” painted on my chest

It took me no time to stop feeling self-conscious about the details of my body–too much tummy and too many wrinkles, too small genitals–and to just enjoy the flow. There was every kind of body. I saw a man with only half an arm, and somebody who appeared to be intersex, and they, like me, wore smiles and laughed with neighbors.

I saw every kind of penis–including some smaller than Dick (or as I often call him, Cock Robin)–all shades of skin color, weight ranges from rail thin to obese, heights and ages of every sort, including children with their parents (kids clothed, parents naked) and people who looked well older than me.

It was not a strenuous ride, mostly level ground. The biggest challenge for me was navigating in a sometimes crowded grouping, moving slowly or even stopping and starting due to traffic signals. At 70, my balance is not always sure, so I teetered a time or two but did not go over. What I noticed was that when I did bump someone else they did not get angry; when I apologized, all responded with some variation of “Hey, it happens to all of us.”

Robin bare butt PNBRWe rode for a little less than two hours, and I was grateful for every moment of it. I met up with one friend although we got quickly separated during the ride, he being a veteran naked biker and very sure of himself.  We had never met but knew of each other through Jonathan’s Circle (a group of men who explore sexuality and spirituality together, but not a sex club). I wished I had come with a group. Everyone was friendly, but it would have been much fun to share the experience while riding with other friends.

It was great fun to see all the slogans painted on bodies–“Bare Is Beautiful” was painted on my chest in purple by one of the volunteer body painters (and the acronym for the ride on my butt)–and various costumes, head gear of all sorts, capes a couple of riders with fairy wings. Next year I will wear my helmet!

Yes, this was about promoting safe cycling and energy conservation–two very vital causes–but I have to admit for me the real deal was just being naked in a major city for several hours with a whole bunch of other naked folks.

How about it? Will you join me next year? If we car pool, we can really be more energy efficient. And here is a short video clip of me riding (note: you will see naked bodies)

[wpvideo vYvCuV35]

……can’t you see how much fun we are having!!! (I appear at about the 15-second mark)

And next year, I am thinking I will go the day before to be rested for the ride, and I will stay over the night of the ride so I can share in the after-parties, at least one of which was a “Fuck Clothes” event. Now that sounds like fun, too!

I am becoming aware of my desire for nakedness in my life, no clothes, yes, and also being open and vulnerable in every way possible. I believe that is the way God wants me to be. The Philadelphia Naked Bike Ride was a grand step on this journey.

Stay tuned for more in this space, maybe even for the debut of The Naked Theologian!

 

 

 

Naked in Philadelphia

I am going on an adventure—riding my bike in Philadelphia—on September 9, 2017.

No big deal, right? Where’s the adventure? Philadelphia is fairly normal as cities go, mostly flat I am told (at least in the part where I’ll be riding), with many interesting sights.

But I am not going on just any bike ride. I will be riding with hundreds of others for the ninth annual Philly World Naked Bike Ride.

Yes, I, and hundreds of others, will be riding bikes in Philadelphia without wearing clothes. And others will be riding with some clothing—it is a “bare as you dare” event.

20170408_151340I love being naked. I recently spent four days at The Woods, an LBBT-friendly clothing optional campground in Pennsylvania, and I reveled in being naked OUTDOORS all day every day. I spend most of my days at home writing while naked (Jonathan likes me to wear a t-shirt when he’s around, so I do that in the evenings and weekends).  I wish I could be naked outside in our yard.

What is the point of this event?

Organizers claim it is part of a global movement to promote fuel conscious consumption (ride your bike more, your car less), positive body image (every body is beautiful), and cycling. World Naked Bike Rides happen in many places each year. London’s version is famous, and there are others in Britain and Europe, but many people say Philadelphia does it best in the U.S.  Of course, in parts of Europe public nudity is accepted as normal.

Fuel conscious consumption is a way of focusing on how we use energy—so we can reduce our demand on finite natural resources and do our part to preserve the planet for future generations. Can we walk more, and ride bikes more, and use public transportation more often?

Philly WNBR 2017 posterPositive body image is, for me, a deeply spiritual issue. As a Queer theologian who sees the divine in all creation, I value every single human body (as a vegetarian, I also seek to value the bodies of other species).  Mine is 70 years and counting, definitely not muscled and hard, with body parts that many would not rate highly.

Indeed, for years, I did not value my own body, especially my genitals which are small. Taking my clothes off whenever and wherever I can has helped me feel a new affection and gratitude for the body I have been given, and even to validate myself for taking care of it. Of course, I could exercise more, eat less, lose ten or twenty pounds, tighten my abs, build my shoulders and biceps—but overall I am in pretty good shape for a guy in his elderhood.

The good news is that the World Naked Bike Ride, no matter where it is, encourages and celebrates all bodies. Going to Philadelphia this year is a spiritual pilgrimage for me, just as holy as going to church, going on retreat, praying by myself and with friends.

Robin bike
I “love” my step-though (not just for girls) bike!
And I am glad to promote cycling. Deciding four months ago to go to Philadelphia pushed me to buy a new bike and start riding. I have been riding two or three times each week since early July in Greenbelt where we live. Riding for an hour or so—up some hills as well as down and on the flat—is a time of centering and joy, as well as some good exercise. I feel better for riding. I wish I saw more cyclists on the streets. In Philadelphia, I imagine our nakedness will draw attention, and that may help encourage a few folks there to get on their bikes.

And who knows, maybe reading this post will encourage you?

World_Naked_Bike_Ride_-_ZaragozaI even have room on my bike rack for a second bike, so feel free to let me know you’d like to join me in this adventure. Or meet me in Philadelphia!

I encourage comments, as always (and if you are interested in joining me in Philly, you can write me at RevDrRobin@comcast.net ).