Hey there, I’m Avery (they/them), and this is where I’ll be compiling the liturgy and worship materials I’ve written over the years. That includes poems that I’ve written – if you want to use one of those in your own worship service, contact me!
My liturgy is LGBTQA+/queer affirming and frequently borrows from various branches of liberation theology; it also employs inclusive language for people and expansive language for God. That means that I include nonbinary persons in my language (e.g. no use of “brothers and sisters” without also including “siblings”), and often acknowledge the communities-within-our-communities that are most marginalized, from BIPOC to disabled persons. It also means that I like to spice up what pronouns and imagery I use for God!
Please let me know if you find anything in my writing here that fails to live up to those goals of affirmation, inclusiveness, and expansion. And if there’s anything I need to be doing to make this site more accessible, let me know that too! I am eager to learn and fix my mistakes.
For more about me and how to contact me, see my about page. For more of my stuff, including my multifaith podcast of transgender stories, my TransChristianity timeline, and my disability theology stuff, visit Blessedarethebinarybreakers.com.
Latest from the Blog
the in-laws you acquaint yourself with firstupon arrival in your husband’s homeare in-laws hen and cow. as other travelers recline upstairson the best of this household’s cushions, you make dowith straw that in-law goat keeps trying tosnatch out from under you. you hardly mind: these relatives are warm.their smell obscures your smell — the sweat […]
we are more comfortable when you are tuckedinto your designated corner — butyou were never one to stay put where you’re told. from birth, you have been boldabout breaking right into the thick of things — pinpointing the pulse of human happeningsand blaring through with news of God’s Kin-dom, come. … into the cliffsides outside […]
As I prayed through different versions of the Nativity story, with all their contradictions — a painless Mary versus a groaning Mary; Mary alone or Mary with midwives; Mary dismissed to the outskirts or settled in the heart of a Bethlehemite home — they all found their place, side-by-side, along that line of beads. In spending time with each story, the sense of contradiction as conflict faded away.
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