This paper presents findings on sexual identity, or what anthropologists of gender and sexuality more carefully call “erotic subjectivity,” from a grassroots Southern African Pentecostal-charismatic church called Ark of Joy. The church spans Swaziland, Botswana, and South Africa and its members are predominately self-identified gay men and lesbians. Research was done in 2015 and 2017 at one branch of the church in the Mpumalanga Province in ethnography of 5 church worship services and 35 interviews with pastors, church members, and other gay and lesbian Christians who were not part of the church. In interviews, members were prompted to discuss the meanings, advantages, and disadvantages of being gay or lesbian and straight, as well as their subjective identification and relationship with the divine. Besides defining sexuality in binary axes of opposite- and same-sex/gender attraction, church members characterized heterosexuals as socially and sexually impoverished compared to gays and lesbians; “straights” could not sexually enjoy someone of the same sex/gender or struggled to maintain their sexual identity or desire (“there is no such thing as being ‘straight', they are just uncertain”). The majority of church members reported that people were simply “born that way” with respect to sexuality, and that one could not change who they were. Changing one's sexuality was not a priority either, as members' relationships with God were positive overall and understood in terms of divine immanence, authority, and ontology (“He made me”, “I respect Him so He loves me”; “He is in everything” or “everywhere”). While church members reported several disadvantages to being gay and lesbian (rape, discrimination, violence), these were mitigated by being part of this supportive church community, as well as maintaining ties with supportive kin (namely mothers), friends, and social, research, and activist networks. To conclude, I consider how these findings on sexual identity or erotic subjectivity in an organized religious setting are comparable or incomparable to recent diverse, global formations of Black queer spiritualities as described by anthropologists and African and African Diaspora studies scholars.