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Gay Nigerian priest makes religion serve LGBTQ people

Rev. Jide Macaulay founded House of Rainbow

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Jide Macaulay, gay news, Washington Blade
Rev. Jide Macaulay (Photo courtesy of Rev. Jide Macaulay)

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.”

Little Nas X performs on Saturday Night Live on May 22, 2021. (Screenshot)

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.

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Indonesia

Indonesia’s top Muslim clerical body proposes criminalizing LGBTQ people, advocacy

Proposal underscores increased pressure against community

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(Photo by spectrevers/Bigstock)

Indonesia’s top Muslim clerical body has proposed replacing the term “LGBT” with “LGSP,” grouping lesbian and gay people with sodomy and sexual abuse, as it prepares a proposed law that would criminalize conduct and advocacy it consideres prohibited.

Asrorun Niam Sholeh, head of the Indonesian Ulema Council’s Fatwa Commission, announced the proposal in Jakarta in late July, saying the council was preparing an academic paper and draft bill to submit to the government and MPs

The council in August also warned men against wearing women’s clothing during Independence Day festivities, despite a long-standing tradition in some Indonesian communities of men dressing in dresses and hijabs to play football as part of the annual celebrations. In a statement issued Aug. 7, the Fatwa Commission said such cross-dressing was “haram,” or forbidden under Islamic law, and linked the practice to what it described as a covert campaign by the “Lesbian, Gay, Sodomy and Obscenity (or LGSP) movement.

Indonesia on Aug. 17 marks its 1945 declaration of independence from the Netherlands with flag ceremonies, neighborhood gatherings, and a lively tradition of community competitions known as “lomba tujuhbelasan.” Children and adults take part in games ranging from sack races and cracker-eating contests to tug-of-war and “panjat pinang” — teams climb a greased pole to reach prizes at the top. Some communities also hold football matches in sarongs or “daster,” a loose-fitting house dress traditionally associated with women, turning the celebrations into an occasion for communal play and laughter.

The pressure extends beyond religious authorities. 

In a report published in July, Human Rights Watch said attacks against LGBTQ university students had escalated during June’s Pride Month, while at least 10 public universities had recently adopted discriminatory regulations and curbed student media coverage and social media discussions about gender and sexual diversity. The rights group said the measures undermine freedom of expression and academic freedom.

Reacting to Pride Month celebrations, the Ulema Council called for “sexual deviation” to carry criminal penalties heavier than those for adultery and said it was preparing a draft law to criminalize LGBTQ conduct and campaigning.

President Prabowo Subianto in October 2025 signed Presidential Regulation No. 111 of 2025, which sets Indonesia’s General National Defense Policy for 2025–2029 and classifies the spread of LGBTQ culture as a non-military threat to the state. The provision places it among other perceived threats that include terrorism, radicalism, separatism, and the spread of prohibited ideologies. 

The regulation drew public attention in July after Indonesian media reported on the provision, prompting Amnesty International Indonesia Executive Director Usman Hamid to warn that it could institutionalize discrimination against LGBTQ people.

“Amnesty International Indonesia unequivocally condemns these attacks and intimidation by both state and non-state actors based on perceived sexual orientation or gender identity,” said Amnesty International Indonesia. “We urgently call upon the Indonesian government to repeal this regulation and uphold its constitutional mandates and the international human rights treaties it has ratified.”

Indonesia on Jan. 2 began enforcing a new national criminal code, replacing the Dutch-era penal code that had governed the country for more than eight decades. 

MPs had approved the 345-page code in December 2022 after years of debate and public protests over provisions concerning morality, religion, and individual rights. Among its new provisions is Article 411, which makes sexual intercourse outside marriage a criminal offense punishable by up to one year in prison. 

Article 412 makes living together as husband and wife outside a legally recognized marriage punishable by up to six months in prison. The offenses can be prosecuted only after a complaint by a spouse, parent or child, but rights groups have warned that the provisions can disproportionately affect same-sex couples, whose relationships are not legally recognized in Indonesia.

Purba Widnyana, chairman of GAYa Nusantara, an Indonesian LGBTQ rights organization, told the Washington Blade that the situation for LGBTQ people in Indonesia has become increasingly worrying.

Widnyana told the Blade that the concern extends beyond increasing violence, pointing to stronger anti-LGBTQ sentiment in public spaces, on social media and within educational institutions, as well as in politics, including Presidential Regulation No. 111 of 2025.

“The impact is not always in the form of physical violence. Many LGBT+ people, especially trans women, that mostly work in entertainment or other informal jobs, beginning to lose job opportunities because they are considered to pose a ‘risk’ to the event organizers,” Widnyana said. “There are also concerns that the rising stigma and fear could deter people from accessing health services, including HIV test and STI, due to the fear that their identity or sexual orientation might be revealed.”

Widnyana said the changing environment has placed an additional burden on LGBTQ organizations; making spaces for gatherings, educational activities, and public information campaigns increasingly sensitive. 

“We are constantly in alert mode,” he said, adding that since the previous wave of anti-LGBTQ sentiment in 2016, organizations have developed security and risk-mitigation plans before holding events. Previously, he said, the primary concerns were physical attacks, raids and threats that could force venues to cancel events. Now, organizations also have to account for online attacks, including WhatsApp hijacking and social media account hacking, as well as the possibility of an event or organization being targeted after going viral. 

“It’s been limiting our movements,” he said.

Asked about the proposed LGSP framework and its decision to replace the term LGBTQ with a classification combining sexual orientation with sexual conduct, Widnyana said the council was conflating fundamentally different concepts. 

“I really don’t know where to begin. They are definitely confused by mixing identities, in this case sexual orientation, with sexual behavior and actions that are understood as violations or offenses, that are sodomy and sexual indecencies,” he said. 

Widnyana said the change should not be viewed as merely a change in terminology. 

“The change shifts how Indonesians understand or perceive LGBT+ issues, moving from identities, rights and existence to behavior, morality, and criminality,” he told the Blade. “We also see it in the context of narrative that has been for so long evolving that frames LGBT+ as the ‘product of the West’ or ‘Western propaganda’,” he said. “In this framework, LGSP can be interpreted as their effort in rejecting how LGBT+ people define themselves and changing it with a category that is defined by those who oppose the existence of LGBT+ people.”

Widnyana also pointed to Indonesia’s long history of diverse gender identities and expressions, citing traditions such as the “bissu,” “calalai,” “calabai,” and “waria,” as well as artistic traditions in which men perform female characters. He cautioned against imposing modern LGBTQ categories on those traditions, but said gender and sexual diversity are not foreign to Indonesian history.

Widnyana said his main concern was the lack of clarity around terms such as “campaigning,” “promoting,” and “spreading LGBT+ culture,” which he said could be interpreted broadly enough to affect legitimate work in education, health care, human rights, and community services. He cited HIV and sexual health information, legal assistance for victims of violence, discrimination research, training on sexual orientation, gender identity and expression, and sex characteristics, and academic discussion as examples. Widnyana also questioned whether a gay man publicly saying he is gay and demanding to live safely, or a transgender woman speaking about discrimination she has experienced, could be deemed “campaigning” or “spreading LGBT+ culture.” Such legislation, he warned, could turn existing social stigma into a tool for systematically limiting the lives, expression, services and LGBTQ organizations.

“For me, the situation is becoming more difficult. And I think we need to look beyond just what the law says. Because sometimes, when we talk about Indonesia, people say, ‘Well, being LGBTQ+ is not generally criminalized under the national criminal law,’” said Arisdo, outreach representative of Pelangi Nusantara, an LGBTQ community group in Indonesia advocating for love, equality, and the right to live with dignity. “technically, that’s an important distinction. But that’s not really what people on the ground are experiencing. What we’re seeing is more pressure. More harassment. More public shaming. More people being targeted simply because they are perceived to be LGBTQ+.”

Arisdo told the Blade that transgender women are facing escalating violence, citing Pelangi Nusantara’s documentation of 10 attacks in Bogor between March and July 2026 involving 45 victim-survivors. He said the emergence of “Boti Hunter” groups was particularly alarming, reflecting a shift from anti-LGBTQ rhetoric toward actively targeting people. He added that fear of being outed or attacked prevents many victims from reporting violence, while doxxing and online harassment are increasingly forcing LGBTQ organizations to limit their visibility.

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Hungary

New Hungarian government to scrap anti-LGBTQ adoption law

Prime Minister Peter Maygar ousted Viktor Orbán in April

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The Hungarian parliament in Budapest, Hungary, on April 4, 2024. Peter Maygar, the country’s new prime minister, has said his government will amend a law that essentially bans same-sex couples from adopting children. (Washington Blade photo by Michael K. Lavers)

Hungarian Prime Minister Peter Maygar has said his government will amend a law that essentially bans same-sex couples from adopting children.

Lawmakers approved the effective adoption ban in 2020, when then-Prime Minister Viktor Orbán’s government was in power. Maygar announced plans to amend the law on Saturday when he was speaking to supporters in Budapest, the Hungarian capital.

Orbán and his government faced widespread criticism over its anti-LGBTQ crackdown that also included laws banning Pride events.

Maygar in April ousted Orbán in Hungary’s elections.

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Turkey

Dozens detained after Turkish authorities raid LGBTQ groups, businesses

Raids targeted gay bars, activists’ homes

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(Photo by Lora Sutyagina/Bigstock)

Authorities in Turkey over the weekend detained dozens of people during raids they carried out against gay bars and LGBTQ activists’ homes across the country.

The BBC reported the raids were part of the government’s “My Family is Safe” campaign.

A statement from a group of Turkish advocacy groups the Washington Blade received on Sunday noted Justice Minister Akın Gürlek said the operation included “162 individuals, nine associations, and 13 businesses across 15 provinces.” Prosecutors in Istanbul, Ankara, Izmir, Aydın, and Mersin are coordinating the campaign.

Kaos GL, one of the country’s largest advocacy groups, was among the targets.

“The authorities have referred to allegations including ‘obscenity,’ ‘facilitating prostitution or providing premises for prostitution,’ exposure of children to allegedly obscene content, drug-related offenses, and other morality-related offenses,” reads the press release the Blade received. “Information from the field indicates that additional allegations, including forming a criminal organization, may appear in some investigation files.” 

“The reported inclusion of the offense of “establishing an organization for the purpose of committing crimes” under Article 220 of the Turkish Criminal Code is particularly alarming and, if confirmed, would mark a significant escalation in the criminalization of LGBTI+ human rights activism,” it added. “While LGBTI+ activists and organizations have recently faced and continue to face investigations and prosecutions on grounds such as ‘obscenity’ and alleged violations of the Law on Associations, the use of an organized-crime allegation represents a qualitatively more serious threshold, both in terms of the gravity of the accusation and the potential penalties involved.”

Turkish authorities under President Recep Tayyip Erdoğan’s government over the last decade have cracked down on LGBTQ and intersex activists in the country.

Police in 2015 used tear gas and water cannons against people who were about to participate in an Istanbul Pride march. Authorities in 2017 arrested nearly two dozen people who defied a ban on Pride events in the city.

Police in Ankara, the Turkish capital, in 2019, arrested 18 students and an academic who participated in a Pride march at the Middle East Technical University. They faced up to three years in prison, but a court in 2021 acquitted them. Police in 2022 violently broke up a Pride parade at the same Ankara university.

Turkish authorities in July refused to allow a gay cruise ship — the Scarlet Lady, a Virgin Voyage vessel that Atlantis Events chartered — to dock in Kusadasi, a resort town on the Aegean Sea.

Kusadasi is in Aydın Province, one of the provinces in which authorities conducted the raids. Turkish officials also refused to allow the Scarlet Lady to dock in Istanbul.

A Turkish source on Sunday told the Blade the “My Family is Safe” operation began on the 46th anniversary of a military coup that toppled the country’s government in 1980.

“The fact that this operation began on the night of Sept. 12 — the 46th anniversary of the 1980 coup — is highly significant in terms of the foundations of the prohibitive and repressive mindset directed at the LGBTI+ community,” they said. “Moreover, many LGBTI+ organizations had been subject to official inspections last week.”

“Conducting this operation on a Saturday night shortly thereafter also serves the purpose of heightening fear and anxiety within the community,” added the source.

The source asked the Blade not to reveal their identity.

ILGA-Europe in a statement described the raids as “the systematic dismantling of LGBTI civil society.” Paris Mayor Emmanuel Grégoire is among the European officials who have publicly condemned them.

The Blade will update this story with additional details as they become available.

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