World
Gay Nigerian priest makes religion serve LGBTQ people
Rev. Jide Macaulay founded House of Rainbow
It is impossible to speak of queer identity and culture without acknowledging the important role religion has played in shaping it throughout history. Whether it’s Pope Francis praising the work an American priest has done to affirm LGBTQ identity, or a Republican legislator rebuking the existence of transgender people by invoking scripture from the Bible, religion and spirituality unquestionably influence conversations about sexual identity in the U.S. and how American society would like for people to manifest their sexuality.
A significant portion of LGBTQ people in the U.S. are religious.
A study the UCLA School of Law’s Williams Institute conducted in 2020 found that 5.3 million LGBTQ adults are religious with almost half of this metric identifying as “highly religious.” Forty percent of those between ages 18 and 35 are religious, and 65 percent percent of those over 65 identify as religious as well. In addition, 71 percent of Black LGBTQ adults in the U.S. are religious.
The Washington Blade recently spoke with Rev. Jide Macaulay, founder and CEO of the London-based House of Rainbow CIC, to talk about his work as a gay Black African Christian priest.
Macaulay was born in London and grew up in Ikeja, the boisterous capital of Nigeria’s Lagos State. He was born into a religious family to parents who he described to the Blade during a 2017 interview as “very dedicated Christians.” His father was one of Nigeria’s leading theologians, so Macaulay’s upbringing was naturally Christian-centric, with him being involved in the church from a young age.
As a budding adult, Macaulay pursued theology as a profession and became an ordained minister in 1998 after training with his father. After a two-year hiatus from the church, he joined the Metropolitan Community Church in London to study theology and later joined its congregation as a minister in 2003. Macaulay says it was there that he became confident in his understanding that “God loves gay people regardless of all these messages of it being a taboo or abomination.”
Sheathed with this conviction, Macaulay moved back to Nigeria to create an environment that mimics that which he had experienced at the Metropolitan Community Church.
“It became important to me to go to Nigeria to create the same space and tell LGBTQ people that ‘God loves you just the way you are,’” says Macaulay. “I embodied a lot of the spirit of the human rights church that came out of the origin of the Metropolitan Community Church.”
Macaulay started House of Rainbow under this ideology on Sept. 2, 2006. This weekly gathering of LGBTQ Christians initially began with 34 congregants, but the congregation grew rapidly to a point where Macaulay “didn’t know what to do with all the people.” He says the growth “perplexed” him as he didn’t realize that House of Rainbow was so popular.
House of Rainbow encountered problems that emanated from operating in a country with virulent homophobic laws, despite its popularity. Many congregants were physically attacked for identifying as queer, and Macaulay recalls individuals emerging to church with broken noses and arms. The media also caught wind of House of Rainbow’s weekly gatherings and chaos ensued.
The culmination of these events forced Macaulay to leave Nigeria after two years. House of Rainbow remained steadfast with its mission to create a community for LGBTQ Christians and soldiered on for a couple of more years before it eventually dissolved.
“It’s unfortunate, now, that as I speak to you we do not have a House of Rainbow community in Nigeria,” says Macaulay. “We still have people connected [to the community], but we don’t have a physical presence or anyone leading it.”
House of Rainbow’s reach has nevertheless now become global, with communities established in 22 countries. The majority of them are in Africa.
‘Homosexuality is not a sin; it is who we are’
The crux of Macaulay’s ideology centers on inclusion and acceptance. He creates a space at House of Rainbow where LGBTQ individuals can not only gather in community, but can also feel seen and recognized as meaningful members and contributors to Christianity
“The important thing [that people need to understand] is that as a minister of the gospel of Christ, I want every LGBTQ person to make [it to] heaven,” says Macaulay. “I want them to be on a path towards salvation and redemption.”
“This whole language that if you are gay, you are destined for hell and eternal damnation is so wrong. That is even abusive in itself,” adds Macaulay.
He further invokes a popular scripture that loosely states, “For all have sinned and fallen short of the glory of God.”
This scripture is a part of what homophobic Christians use to denounce queerness. Macaulay, nevertheless emphasizes that there is a lack of complete understanding of what the scripture truly communicates.
“[The scripture] didn’t say that anyone is going to hell. It said that we have all sinned and fallen short of the glory of God,” says Macaulay. “Having said that, it is important to understand that homosexuality is not a sin; it is who we are.”
Macaulay’s work is therefore enmeshed in the need to fight for social justice causes. He aims to use the church as a platform to bring awareness to and fight for all iterations of LGBTQ rights. Whether it be racism, sexism, or classism, Macaulay aims to “be like Jesus” and emulate his unwavering passion to uplift those at the bottom of society’s hierarchy.
“It’s inconceivable to think that any religious space wouldn’t be a platform for social justice. Jesus Christ was about social justice,” says Macaulay. “Even the Civil Rights Movement in America had the church fighting injustices relating to racism.”
Macaulay stresses that the church needs to “do what is right” and stand up for the rights of LGBTQ people.
“In the Bible in Micah 6:18, it says, ‘What does the Lord require of you but to do justice? To love kindness and work in humility with your God,” says Macaulay. “Therefore, Christian leaders need to have a strong understanding of justice.”
When reflecting on the current state of religion, its diversion from and/or weak approach towards social justice, and also its complicity in oppressing minority groups, Macaulay says, “Jesus Christ would definitely be mad.”
Can you be a gay African and Christian?
Prior to being colonized by European countries, many African cultures had relaxed attitudes towards sexuality and gender. The Shona in Zimbabwe, Pangwe in Cameroon, Igbo in Nigeria and other African tribes all permitted queer existence without any negative repercussions.
The expansion of European global influence brought with it homophobic laws, which were largely enacted under the pretense of “Christian values,” that forced African countries to institutionalize queerphobia, which has now become an undeniable legacy of colonialism on the continent.
That colonialism introduced African populations to Christianity is not an uncommon sentiment among queer Africans and Africans in general. Hence, it is not uncommon to find LGBTQ Africans who denounce Christianity not only because of its association with the racism that fueled European occupation of the continent, but also its functioning as a tool that erased what many of them nostalgically view as a queer-affirming past tainted by the arrival of the white man.
Macaulay both believes and shuns this. He acknowledges that colonialism did participate in the erasure of queer acceptance in African cultures, however, the concept of Christianity being “unAfrican” is fallacious.
He asserts that African and Black African Christians existed before colonialism, and thus, the notion that Christianity is the “white man’s religion” is a false notion.
“Christianity was present in pre-colonial Africa,” says Macaulay. “In the Bible there are numerous references to Africa, including Egypt and Ethiopia where important biblical events happened, [for example], the story of the Israelites leaving Egypt in search of the promised land.”
Macaulay, because of this, spotlights the need for religion to be decolonized.
By reframing how Christians conceive of religion, from unlearning the notion that Jesus is white to acknowledging the existence of Black people in the Bible, one can have a more wholesome and truthful interaction with Christianity.
Also, this will allow for queer African Christians to exist in their queer communities comfortably as Macaulay states that there’s a need for them to occupy space in the community as proudly religious people without bearing the shame that is cast on them by what seems to be an agnostic-leaning landscape.
Lil Nas X and ‘going to hell’
Lil Nas X on March 26 released a single titled “Call Me By Your Name” which garnered massive attention for both its musical mastery through a catchy hook and its depiction of Black queerness. The accompanying video further dramatized the story by drawing from Christian visual imagery of heaven and hell, and God and the Devil.
The song’s video features scenes of Lil Nas X in sensual form, including him giving a caricature of Satan a lap dance. This particularly angered many religious groups, including Christian allies of the LGBTQ community who USA Today reported criticized the video for “going too far to prove a point.’”
Macaulay is a fan of Lil Nas X, who he dubs as his “favorite artist of all time right now, after Michael Jackson,” and for him, Lil Nas X’s discography extends beyond simple displays of queer identity.
Macaulay has one thought at the forefront of his mind when he looks at “Call Me By Your Name”: The concept of hell is abusive and a form of scaremongering.
“The concept of hell is propaganda. It is almost fictional,” says Macaulay. “The idea that if you do something wrong you will go to hell, is wrong in and of itself. Homosexuality was never wrong. Homophobia is wrong.”
He further underlines that God made gay people, and supports this with a scripture from the book of Philippians which loosely points to God’s omnipotent knowledge before, during, and after one’s life on earth.
Macaulay says that people should listen to Lil Nas X’s pain, and not rebuke him, because he speaks for millions of gay people.
“The reality is that when you tell people that they are going to hell, you are excommunicating them from living their own lives appropriately,” says Macaulay.
Macaulay nonetheless has a deep admiration for today’s younger generations, especially because they refuse to align themselves with the bigotry that ravages societal discourse about identity.
“I’m really glad for the young people that have stepped out. They are fighting back. They are the warriors and heroes saying, ‘Enough is enough. I’m proud, queer and African,’” says Macaulay. “I think that the sad reality for the Christian community is that they’re missing out on the gift and talents of the queer community [by being exclusive].”
Macaulay and House of Rainbow have created “GAYMoment,” a weekly online service that centers queer worship. Each Sunday, queer people from around the world gather online for prayer, sermon, and testimonies, all provided by queer people.
Macaulay champions sex positivity
Discussing sex and sexual identity is a topic from which Macaulay does not shy away. In fact, it is one that although he is a religious leader, he also approaches as a person of faith.
Macaulay, who lives with HIV, is a proponent of sex positivity.
“I think it’s important for every adult human being to experience a sexual relationship that is appropriate, suitable, and consensual,” says Macaulay. “It is important that everyone in their lifetime engages positively with sex, particularly adults. I don’t recommend it for minors though.”
Macaulay is also a vocal advocate for having honest and open conversations about sex and sexuality. He gives credence to the fact that society needs to address the lack of comprehensive sex education.
“Countries that have [addressed sex education] are doing better. They have less cases of STIs and teenage pregnancies,” says Macaulay. “Also, students get more opportunities to know more about various sexulities.”
Sex education should be age-appropriate and geared towards protecting children, minors, and vulnerable adults, says Macaulay. He believes that children should know about their bodies and be armed with the confidence to talk to adults when their boundaries are violated.
Thus, by keeping advocacy as the focal point, Macaulay, who is affectionately known as “Mama Jide” functions in a quintessential role in the queer community, one similar to that of house mothers in ballroom culture who outstretch themselves to the limits to ensure that their children not only have their basic needs, but also reach a point of complete self-actualization and realization of their purpose in life.
Cuba
Cuban lawmakers to consider simplifying process for trans people to change IDs
National Assembly in July will reportedly debate proposal
Cuban lawmakers are reportedly poised to consider a proposal that would allow transgender people to legally change the gender marker on their ID documents without surgery.
Cubadebate, a government-run website, on May 11 referenced the proposal in an article about an International Day Against Homophobia, Biphobia, and Transphobia march in Havana that the National Center for Sexual Education organized.
Mariela Castro, the daughter of former Cuban President Raúl Castro who spearheads LGBTQ issues on the island, is CENESEX’s director.
Cubadebate notes the National Assembly in July will consider an amendment to the country’s Civil Registry Law that “for the first time would allow citizens to determine the sex on their identification cards without the need for a court order or gender assignment surgery.”
Argentina, Uruguay, Germany, and Malta are among the countries that allow trans people to legally change their name and gender without surgery.
Cuba’s national health care system has offered free sex-reassignment surgery since 2008, but activists who are critical of Mariela Castro and CENESEX have said access to these procedures is limited. Mariela Castro, who is also a member of the National Assembly, in 2013 voted against a measure to add sexual orientation to Cuba’s labor code because it did not include gender identity.
The Cuban constitution bans discrimination based on sexual orientation and gender identity, among other factors. Authorities routinely harass and detain activists who publicly criticize the government.
Chile
Chilean lawmakers back report that calls for suspension of program for trans children
Country’s first transgender congresswoman condemned May 15 vote
The Chilean Chamber of Deputies on May 15 approved a report that recommends the immediate suspension of a program that provides psychosocial support to transgender and gender non-conforming children and adolescents and their parents.
The 56-31 vote in favor of the Investigation Commission No. 57’s recommendations for the Gender Identity Support Program sparked outrage among activists in Chile and around the world. Six lawmakers abstained.
The report proposes the Health Ministry issue a resolution against puberty blockers, cross-hormonalization, and other hormonal treatments for minors, regardless of whether they have been diagnosed with gender dysphoria. The report also suggests Chilean educational institutions should not respect trans students’ chosen names.
The report, among other recommendations, calls for a review of the background of all minors who are currently receiving hormone treatments. The report also calls for the reformulation of hormone therapy guidelines and sending this background information to the comptroller general.
Report ‘sets an ominous precedent’
Frente Amplio Congresswoman Emilia Schneider, the first trans woman elected to the Chilean Congress and a member of the commission, sharply criticized her colleagues who voted for the report.
“Today in the Chamber of Deputies the report of hatred against trans people was approved; a report that seeks to roll back programs so relevant for children, for youth, such as the Gender Identity Support Program; a program that, in addition, comes from the government of (the late-President) Sebastián Piñera,” Schneider told the Washington Blade. ”This is unacceptable because the right-wing yields to the pressures of the ultra-right and leaves the trans community in a very complex position.”
Schneider noted “this report is not binding; that is, its recommendations do not necessarily have to be taken into account, but it sets an ominous precedent.”
“We are going backwards on such basic issues as the recognition of the social name of trans students in educational establishments,” she said.
Ignacia Oyarzún, president of Organizing Trans Diversities, a Chilean trans rights group, echoed Schneider’s criticisms. commented to the Blade.
“We regret today’s shameful action in the Chamber of Deputies, where the CEI-57 report issued by the Republican Party was approved in a context of lies, misinformation and misrepresentation of reality,” Oyarzún told the Blade. “This only promotes the regression of public policies and conquered rights that have managed to save the lives of thousands of children in the last time.”
Oyarzún added the “slogan ‘children first’ proves to be an empty phrase without content used by those who today promote measures that push to suicide a significant number of children for the fact of being trans.”
The Movement for Homosexual Integration and Liberation, a Chilean LGBTQ rights group known by the acronym Movilh also condemned the approval of the report, calling it “transphobic” and accusing the commission of omitting the opinions of organizations and families that support the current policies.
Movilh notes lawmakers approved both the Gender Identity Law and Circular 812, which promotes respect for trans students’ rights, within the framework of an agreement with the Inter-American Commission on Human Rights.
“The text of the approved report is scandalous, because it seeks to take away the access to health to trans minors, including denying them the psychosocial accompaniment that also includes their respective families,” said María José Cumplido, executive director of Fundación Iguales, another Chilean LGBTQ advocacy group. “Likewise, it attempts against school inclusion, since it intends to eliminate something as essential as the use of the social name in educational spaces. In short, it takes away rights and freedoms to trans people, especially to minors.”
Cumplido, like Schneider, pointed out that “although its content is not binding, we will be alert to the political and legislative consequences that it may produce and we will continue working to avoid setbacks with respect to the rights of trans people.”
The report’s approval reflects a global trend that has seen neighboring Argentina, the U.S., and other countries reserve policies for trans and nonbinary young people. The Peruvian Health Ministry recently classified gender identity as a mental illness, and lawmakers have passed a law that prevents trans people from using public restrooms based on their identity.
photo by Michael K. Lavers)
Experts and human rights activists warn the suspension of Chile’s Gender Identity Support Program and other programs could adversely impact the mental health of trans and nonbinary children who already face high levels of discrimination and are at heightened risk to die by suicide.
“We will defend the Gender Identity Support Program and the right to exist of trans children and youth across the country,” said Schneider. “I want to reassure the trans families of our country that we will not rest until our rights are respected and that we can continue advancing because there is still much to be conquered.”
Iran
Underground queer network challenges Iranian regime
Homosexuality remains punishable by death in country
While global powers negotiate with Iran’s regime under Ayatollah Ali Khamenei to curb its advancing nuclear program, the oppressed LGBTQ community is building and operating a secret underground network to resist state-coerced sex reassignment surgeries.
These surgeries, mandated for gay and lesbian people as a state-sanctioned alternative to execution for homosexuality, are part of Iran’s penal code that criminalizes consensual same-sex sexual relations. The network provides safe houses, forged identification documents, and covert communication channels to protect members from government raids and imprisonment.
Precise data on LGBTQ people prosecuted in Iran for resisting state-coerced sex reassignment surgeries over the past decade remains elusive, as the regime’s opaque judicial system obscures such cases under vague charges like “corruption on earth” or “sodomy.” NGOs, including 6Rang, report that thousands of gay and lesbian Iranians face pressure to undergo surgeries to avoid execution for same-sex conduct, with resistance often leading to arrests or harassment for violating gender norms.
Zahra Seddiqi Hamedani and Elham Choubdar, two prominent activists, in 2022 were sentenced to death for their social media advocacy, charged with “corruption” and “human trafficking,” though their convictions were overturned in 2023. Similarly, Rezvaneh Mohammadi in 2019 received a five-year sentence for promoting “homosexual relations,” a charge hinting at resistance to the regime’s heteronormative mandates.
Arsham Parsi in 2003 escalated his clandestine fight for Iran’s LGBTQ community by launching Voice Celebration, a secret Yahoo chat group where 50 queer Iranians, using aliases, exchanged coded messages to evade the regime’s surveillance. Operating like operatives in a shadow network, participants shared text messages about human rights and survival tactics, knowing a single breach could lead to torture or execution. Parsi, then 23, orchestrated the group’s encrypted communications, building a virtual lifeline that connected isolated individuals across the country until his cover was nearly blown, forcing a desperate escape in early 2005.
Parsi in an exchange with the Washington Blade revealed a defiant undercurrent in Iran, a movement too elusive to be called traditional resistance yet pulsing with covert rebellion against the regime.
The state’s relentless push to force gay men into coerced surgeries — marketed as a “solution” to their sexuality — seeks to erase their identities through enforced conformity. Parsi, steering the International Railroad for Queer Refugees, disclosed how queer Iranians fight back with clandestine measures: Underground education to counter state propaganda, discreet psychological support to fortify resilience, and encrypted networks to forge secret alliances. These efforts, veiled to evade regime detection, dismantle the state’s narrative with every hidden signal and guarded connection.
“We are working to create a true grassroots resistance by empowering people to understand their identity, seek safe alternatives, and reclaim their agency despite the oppressive context,” said Parsi. “The Iranian regime’s policies are built on denial of sexual orientation and a forced alignment with a binary gender model.”
“Rather than recognizing gay, lesbian, or bisexual individuals, the system pressures them — particularly gay men — to undergo irreversible surgeries in order to be legally tolerated,” he added. “This systemic violence creates deep psychological harm and compels many to resist, even quietly, to protect their truth. The lack of legal recognition and the threat of arrest, harassment, or blackmail fuels the underground defiance we see today. It’s not only resistance for survival — it’s a rejection of state-imposed identity suppression.”
IRQR, guided by Parsi, for nearly two decades has operated as a lifeline, orchestrating daring escapes and running a covert network for Iran’s hunted queer community.
Parsi said his work relies on secret, encrypted channels — meticulously managed to avoid detection — to funnel at-risk individuals to safety, smuggle life-saving information, secure hidden safe houses, and deliver emotional support. Every operation faces threats not only from the regime’s security forces but also from Basij militia operatives who masquerade as queer individuals to infiltrate networks, heightening the peril for those marked by their identities.
Black-clad Basij militia members respond at the first signs of defiance; tearing through crowds on motorcycles with batons and guns at the ready, poised to crush any challenge to Iran’s regime. These paramilitary volunteers, bound by fierce loyalty to the Islamic Republic, serve as the state’s enforcers, their plainclothes operatives slipping into dissident networks to root out the defiant.
The Basij fill queer Iranians with dread; their so-called morality patrols and digital traps stalking those who dare to exist outside the regime’s rigid norms.
“Their goal is not only to gather intelligence but to undermine, divide, and cancel the work of activists and organizations like ours,” said Parsi. “This divide-and-conquer strategy is designed to break solidarity and generate mistrust.”
“We have seen numerous cases where trusted circles were compromised by these informants, and it has made our work — and survival — even more complex,” he further noted. “Despite this, we persist. Through our underground connections, we have helped thousands of queer Iranians seek safety, community, and ultimately, freedom.”
Parsi told the Blade that international support — through funding, advocacy, policy pressure, or amplifying his stories — can significantly strengthen his work to protect Iran’s persecuted queer community. He emphasized IRQR operates with limited resources, making global solidarity essential to improve outreach, enhance safety measures, and respond swiftly to those in need. Parsi underscored such support brings visibility to the crisis in Iran, reminding those at risk they are not forgotten while exerting pressure on a regime that thrives on silence and fear.
One of the things that Parsi’s underground network offers is online workshops that educate queer Iranians about how they can remain beyond the regime’s reach.
He said these sessions, designed for safety and accessibility, encompass peer support, mental health education, digital security training, and guidance on refugee pathways. Parsi explained the workshops give vulnerable Iranians the tools to navigate persecution, defy state surveillance, and pursue escape, exposing the resilience of a community under relentless scrutiny.
“Due to the high risk of persecution in Iran, traditional protests are not feasible,” said Parsi. “Instead, acts of resistance take quieter forms — like anonymous storytelling which are just as powerful in building awareness and connection within the community. While discreet, these activities help create a sense of solidarity and empowerment among queer Iranians.”
Parsi, undeterred by Iran’s unyielding regime, asserted with measured confidence that while underground acts of defiance — living authentically, supporting one another, resisting forced medicalisation — may not shift policy overnight, they are already improving lives. He stressed these quiet rebellions that queer Iranians stage challenge the regime’s narrative of shame and invisibility, forging a resilient foundation for future change. Each act, Parsi emphasized, dismantles the regime’s grip, offering hope to those navigating a landscape of relentless oppression.
“At IRQR, we view each life saved, each network built, and each truth spoken as a small but powerful act of resistance,” said Parsi. “These are the seeds of future liberation. Over time, as they multiply and gain visibility — locally and internationally — they will help reshape the landscape for queer Iranians.”
ILGA Asia Executive Director Henry Koh said queer Iranians’ underground resistance is a powerful assertion of bodily autonomy and self-determination. He described it as a deeply courageous act in a regime where visibility invites immense personal risk, from arrest to execution.
When asked by the Blade if the Iranian regime’s punitive measures against openly queer people fuel underground resistance, Koh responded unequivocally.
“Absolutely,” he said. “The climate of criminalization and repression leaves little safe space for queer people to live openly. This forces many into secrecy or underground networks as a means of survival, resistance, and mutual support. Such conditions are not only unjust but also profoundly harmful to the well-being of LGBTIQ+ individuals.”
“It is important to distinguish between affirming gender-affirming care and any form of coercive medical intervention,” he added. “When states or authorities mandate medical procedures as a condition for recognition or safety, it constitutes a grave violation of human rights. Gender identity is deeply personal, and no institution should override an individual’s self-defined identity.”
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