Former president Mary McAleese: Seminaries in Ireland should be ‘gay friendly

By Geraldine Gittens

Former president Mary McAleese has said that seminaries in Ireland should be “gay friendly”.

Mary McAleese

Mary McAleese

This week it emerged that a closer eye will be kept on how Maynooth’s seminarians spend their time from now on as part of a stricter regime being introduced in the wake of the gay dating app scandal.

The Irish Independent reported that all trainee priests will now be required to eat their evening meal in the college rather than being allowed to dine wherever they choose. They will also be required to attend evening rosary at 9pm, which hasn’t been obligatory until now.

The seminary council will now eat both breakfast and dinner with the seminarians in the historic Pugin Hall rather than in the Professors’ Refectory.

But Dr McAleese, a staunch Catholic who campaigned fearlessly for a yes vote in the same-sex marriage referendum, told the Daniel O’Connell Summer School in Kerry yesterday that the Catholic Church’s teaching on homosexuality was worryingly dangerous, according to the Irish Times.

“We have the phenomenon of men in the priesthood who are both heterosexual and homosexual but the church hasn’t been able to come to terms with the fact that there are going to be homosexuals in the priesthood, homosexuals who are fine priests,” Mary McAleese said.

“They haven’t been able to come to terms with that because the teaching of my church, the Catholic Church, tells them that homosexuality is, of its nature, intrinsically disordered – those are the words of Pope Benedict and that homosexual acts are, in his words, evil,” she added.

“I am just worried that the Maynooth controversy seems to be concentrating on the wrong things. A seminary should be a place where people feel welcomed, not somewhere where they feel welcomed, not somewhere where they feel policed – after all, there are young people who haven’t yet taken a vow of celibacy.”

In 2012, Pope Benedict sent two archbishops to Maynooth to investigate whether it was “gay friendly”.

“They wanted to be reassured that neither place was, in their words, ‘gay friendly’… so they walked away happy that they were gay unfriendly, hostile to gay people – what sort of message does that send out to young men who are there who are gay, to priests who are gay?” Dr McAleese said.

The tighter controls being implemented in the seminay are part of a suite of measures announced on Wednesday by the trustees of Maynooth which included a review of “appropriate use of the internet and social media” by the 50 or so trainee priests and their staff.

Earlier this month, Archbishop Diarmuid Martin of ­Dublin withdrew his seminarians from Maynooth following allegations that students were using gay dating app Grindr.

Complete Article HERE!

Guess What? Most Homophobes Are Actually a Lil’ Bit Gay, According to Latest Study

Guess What? Most Homophobes Are Actually a Lil' Bit Gay, According to Latest Study

By Nicolas DiDomizio

Earlier this year, a small group of self-identified homophobic men were given the chance of a lifetime. They were presented with the rare opportunity to prove — despite the pervasive theory that homophobia is an expression of repressed homosexuality — that they themselves are actually straight.

And they failed! Lol.

giphy

Such are the results of a study recently published in the Journal of Sexual Medicine, titled “Homophobia: An Impulsive Attraction to the Same Sex?

Researchers at the University of Geneva tested 38 heterosexual male subjects by having them first rate their levels of “homonegativity” to determine how antigay each of them were. Then the men participated in a sneaky little series of photo experiments designed “to evaluate their impulsive approach tendencies toward homosexual stimuli.”

The first experiment involved showing the (again: straight male) subjects a series of images of straight or gay couples in the center of a computer screen, and then repeatedly moving a small human figure toward or away from the central image several times. The second test required the men to rate images of gay or straight couples while equipment monitored how long their gaze lingered on each picture.

Altogether, the tests revealed that “men with a high homonegativity score looked significantly longer at homosexual than at heterosexual photographs,” while the non-homophobic men skipped by them more casually, at a “neutral” pace.

“For some homophobic men, there is a conflict between their reflective and their impulsive system,” lead researcher Boris Cheval said in an email. “They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same sex stimuli.”

“They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same -sex stimuli.”

Cheval previously told PsyPost that these results alone don’t exactly prove the men’s homophobic views are because of their own repressed homosexual desires. But he did point to a hidden gem of a study from 1996 for further reading.

In the 1996 study, researchers exposed 35 self-identified homophobes and 29 non-homophobes to gay, straight and lesbian porn. The men’s dicks were then literally monitored throughout the viewing process for each, which is just savage and amazing.

“Only the homophobic men showed an increase in penile erection to male homosexual stimuli,” that study concluded. “Homophobia is apparently associated with homosexual arousal that the homophobic individual is either unaware of or denies.”

Complete Article HERE!

Catholic church should embrace gay priests, Senator says

Fine Gael’s Jerry Buttimer calls for more ‘progressive’ teaching on sexuality

By

Jerry Buttimer

Leader of the Seanad Jerry Buttimer has said the Catholic church needs to open itself up to the possibility of having gay priests.

The Catholic church needs to open itself up to the possibility of having gay priests, according to the leader of the Seanad, Senator Jerry Buttimer.

Mr Buttimer trained for five years in the Maynooth seminary before deciding against the clerical life.

He was also the first openly gay Fine Gael TD and campaigned for the passing of the marriage referendum last year.

He said the recent controversy surrounding gay seminarians at Maynooth brought to the fore the need for the Irish church hierarchy to embrace LGBT people of faith and make them part of the church.

Mr Buttimer said it was “hardly a surprise” that there were gay men studying for the priesthood.

“As a person of faith, I pray and yearn that my church and its leaders would move to be more progressive, open and transparent around the teaching on sexuality.”

‘Lasting impression’

Mr Buttimer said he cherished his time in Maynooth and that it had left “a lasting impression” on his life.

“The deans and professors I studied under were very genuine men. I still believe today that they were in the main interested in developing and educating young men to be good priests.

“The church is nothing without its people, all of its people. Many of us pray for a church that is inclusive, welcoming, accepting, open and transparent. We could do a lot better.”

He said opening the church up to the LGBT community would lead to an increase in vocations.

He also said it was time for the church not to “gloss over real issues”.

“These are issues surrounding celibacy, sexuality, formation and how the church treats LGBT people, but especially LGBT people of faith, members of its own church, who want to be ordained or play a pastoral role

Complete Article HERE!

These Illustrations Address Anyone Who Thinks You Can’t Be Christian and LGBT

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By: Lucy Tiven

Considering this year’s Republican party platform — what some say is the most anti-LGBTQ platform in the GOP’s history — it can be easy to forget that Christianity and being LGBTQ or supporting gay rights aren’t mutually exclusive.

god love everybody

A pamphlet from an LGBTQ pride parade, shared Monday on Imgur and widely circulated online, brilliantly uses quotes from the Bible to explain why Christian faith and LGBT pride need not contradict.

gay or christian

The pamphlet addresses LGBTQ Christians’ worries that God might disapprove of them, and responds to common homophobic interpretations of Bible stories.

gay or christian2

gay or christian3

It also tackles experiences LGBTQ people might have being kicked out of religious institutions, and the way religious people can use the AIDS crisis to stigmatize homosexuality.

gay or christian4

The pamphlet sends a message that LGBTQ can still have honest relationships with God, and supplies powerful responses — straight from the Bible — to give anyone who tells them otherwise.

gay or christian5

Many readers — including trans and gay Christians — expressed their appreciation of the post in comments

gay or christian6

Others claimed that the importance of tolerance was central to — but often omitted from — churches’ messages.

gay or christian7

Some asserted that they still believed the Bible to be overwhelmingly anti-LGBTQ, or took issue with using scripture to justify anything.

gay or christian8

gay or christian9

A few commenters focused on the specific biblical text included in the images, but other responses proved that it struck a nerve even with readers who were not gay or were not Christian.

gay or christian10

You can read and share the full pamphlet on Imgur.

Complete Article HERE!

Catholicism and LGBT discrimination

By Father Paul Keller, C.M.F.

rainbow flag church_flickr

We have once again witnessed a devastating and horrific act of mass murder. On June 12, 2016 a violent young man and fellow citizen who was heavily-armed, psychologically-troubled, and professing hatred of LGBT people and allegiance to a radical and violent form of Islam killed 49 people and injured another 53. These kinds of mass shootings happen regularly in the United States; this is the most recent and the most lethal.

Many have responded with the usual statements about keeping those who have died and their loved ones in our thoughts and prayers. But some Catholic bishops have responded to the shootings at Pulse, the Orlando gay nightclub, in a way that goes beyond these all-too-familiar sentiments. Instead, these bishops seem to be adopting the much more inclusive pastoral vision of Pope Francis—a vision that embraces a “culture of encounter” with those with whom one has serious disagreements.

Bishop Robert Lynch of St. Petersburg, Florida called for a ban on weapons designed for mass killing and rejected barring all Muslims from the country as un-American. But this was not all he said. He also expressed dismay that religious people can express hatred and contempt for LGBT people in a way that makes acts of violence against them more likely.

Similarly, Archbishop Blase Cupich of Chicago decried gun violence and, addressing the gay and lesbian community as “our brothers and sisters,” said, “We stand with you.” Bishop Robert McElroy of San Diego, CA wrote, “This tragedy is a call for us as Catholics to combat ever more vigorously the anti-gay prejudice which exists in our Catholic community and in our country.”

To understand the true impact of the bishops’ words, one must also consider the other statements from the church regarding LGBT people. In 1997 the Committee on Marriage and Family Life of the United States Conference of Catholic Bishops (USCCB) released the document “Always Our Children: A Pastoral Message to Parents of Homosexual Children and Suggestions for Pastoral Ministers.” This document was warmly welcomed by some for the kind, pastoral tone it adopted. It was criticized for the same reason by others, who wanted a more rigorous emphasis on homosexual behavior as seriously sinful.

The Catechism of the Catholic Church states, “The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial.” (Church officials using the terms LGBT or gay and lesbian is still a very recent and rare occurrence.) The catechism continues: “They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided.”

Leaving aside for the moment the philosophical and technical meanings of the term objectively disordered, what is “unjust” discrimination? In 1992 the Congregation for the Doctrine of the Faith (CDF) released “Some Considerations Concerning the Response to Legislative Proposals on the Non-Discrimination of Homosexual Persons.” In this statement there is a condemnation of violence against gays and lesbians; however, there is also an acceptance of many other forms of “just” discrimination against LGBT people—in housing, employment, adoption, and military service. From this statement, it seems that the only unacceptable behavior against LGBT people is a violent attack.

The recent statements of the bishops responding to the tragedy in Orlando seem to go beyond the very mediocre, minimalist understanding of discrimination offered by the CDF. In a very Pope Francis-like move, these bishops directly or indirectly address some very challenging questions to the church itself. What does it mean for us to consider LGBT people “our brothers and sisters”? In what ways do Catholics breed contempt for LGBT people? Where can we find and how can we combat the anti-gay prejudice that exists in the Catholic community?

We need our bishops to give us guidance concerning the anti-LGBT prejudice and contempt that exists within the Catholic Church. A continuing silence is not morally courageous or pastorally responsible.

No normal human being should have any problem condemning acts of violence directed toward someone because of his or her sexual orientation. However, as a Catholic community, we need to do much more than just condemn violence. For example, it is legal in many states to fire someone for being gay, lesbian, or transgender. If we believe that this represents unjust discrimination, then how is it that our church is not on the front line working to end it? Surely we can’t congratulate ourselves because we explicitly condemn violence against LGBT people. Who doesn’t? Can’t we as a church do better than that? Shouldn’t we be actively doing something to end other forms of unjust discrimination?

Given the way that the Catholic Church has spoken about LGBT people and given the church’s stance against the moral acceptability of homosexual behavior and same-sex marriage, we will probably not be a welcome presence in the fight against LGBT discrimination, at least initially. However, that is all the more reason to speak out. If the Catholic Church is to have any moral credibility when we address issues like same-sex marriage or the natural moral ends of sexual intimacy, then we as Catholics must be willing to spend time and money fighting against injustices suffered by our LGBT brothers and sisters. We should not feel as if we need to change or water down our moral teachings, but we should look and act a lot more like Jesus Christ in our fight for justice. This is one of the more powerful lessons we should be learning from Pope Francis.

For some, the only experience they might have of the Catholic Church is being told that they or their favorite uncle, kindest teacher, or most generous neighbor is “gravely disordered,” “intrinsically evil,” or an “abomination.” In the face of having their dignity or that of the people they love diminished and insulted, these people, without an understanding of the technical vocabulary of moral theology, may conclude that it is the church itself that is “gravely disordered” or “intrinsically evil.” In order to persuade them that this is not the case, the Catholic Church should be much more willing to work in solidarity with and on behalf of communities that are suffering unjustly, even when we do not agree with all the beliefs of that community.

Complete Article HERE!

In memoirs, ex Pope Benedict says Vatican ‘gay lobby’ tried to wield power: report

File Under:  That Naughty (and apparently self-serving) Gay Lobby

Emeritus Pope Benedict XVI waves before a mass in Saint Peter's square at the Vatican September 28, 2014. REUTERS/Tony Gentile

Emeritus Pope Benedict XVI waves before a mass in Saint Peter’s square at the Vatican September 28, 2014.

Former Pope Benedict says in his memoirs that no-one pressured him to resign but alleges that a “gay lobby” in the Vatican had tried to influence decisions, a leading Italian newspaper reported on Friday.

The book, called “The Last Conversations”, is the first time in history that a former pope judges his own pontificate after it is over. It is due to be published on Sept. 9.

Citing health reasons, Benedict in 2013 became the first pope in six centuries to resign. He promised to remain “hidden to the world” and has been living in a former convent in the Vatican gardens.

Italy’s Corriere della Sera daily, which has acquired the Italian newspaper rights for excerpts and has access to the book, ran a long article on Friday summarizing its key points.

In the book, Benedict says that he came to know of the presence of a “gay lobby” made up of four or five people who were seeking to influence Vatican decisions. The article says Benedict says he managed to “break up this power group”.

Benedict resigned following a turbulent papacy that included the so-call “Vatileaks” case, in which his butler leaked some of his personal letters and other documents that alleged corruption and a power struggle in the Vatican.

Italian media at the time reported that a faction of prelates who wanted to discredit Benedict and pressure him to resign was behind the leaks.

POPE’S DIARY

The Church has maintained its centuries-long opposition to homosexual acts.

But rights campaigners have long said many gay people work for the Vatican and Church sources have said they suspect that some have banded together to support each other’s careers and influence decisions in the bureaucracy.

Benedict, who now has the title “emeritus pope,” has always maintained that he made his choice to leave freely and Corriere says that in the book Benedict “again denies blackmail or pressure”.

He says he told only a few people close to him of his intention to resign, fearing it would be leaked before he made the surprise announcement on Feb. 11, 2013.

The former pope, in the book-long interview with German writer Peter Seewald, says he had to overcome his own doubts on the effect his choice could have on the future of the papacy.

He says that he was “incredulous” when cardinals meeting in a secret conclave chose him to succeed the late Pope John Paul II in 2005 and that he was “surprised” when the cardinals chose Francis as his successor in 2013.

Anger over the dysfunctional state of the Vatican bureaucracy in 2013 was one factor in the cardinal electors’ decision to choose a non-European pope for the first time in nearly 1,300 years.

Benedict “admits his lack of resoluteness in governing,” Corriere says.

In the book, whose lead publisher is Germany’s Droemer Knaur, Benedict says he kept a diary throughout his papacy but will destroy it, even though he realizes that for historians it would be a “golden opportunity”.

 Complete Article HERE!

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Do Monks Have Sex?

By Thomas Moore

Hari Kirin Khalsa

Hari Kirin Khalsa

Do monks have sex?

Most of the ones I’ve known are serious about their vows.  In my own experience—I was a monk for thirteen years—the vow of celibacy didn’t feel like repression. I’ve talked to a few people over the years who did resent it, but while I was a monk I never met anyone like that.

I don’t know exactly how to explain it, but the vow of celibacy can be a joyous thing. Monks are dedicated to living intensely in community. They’re like utopians who want to experiment with a better world. They believe that celibacy allows them to create a really close community, and their purpose in keeping the vow is precisely that—to make real community possible.

As I see it now, toning down your sexual behavior is a secondary aspect of the vow of celibacy. Let me compare it to the vow of poverty. “Poverty” in a monastic setting isn’t primarily about living with few possessions or having a Spartan lifestyle. I know monks who do live that way, but the main purpose again is to share everything in common and in that way intensify community living.

For the Christian monks I lived with, the particularly vibrant community made possible by the vows reflected the new way of being presented in the Gospels. The monastic community was a sample of the “kingdom” or new world that Jesus taught. So it was a utopian attempt to model a better world.

Oddly, I’ve deepened my thoughts about monasticism in the many years that have elapsed since I lived the life. My appreciation for celibacy has only increased, and as a married man I still try to keep the monastic spirit alive in my life, including celibacy.  Obviously, I’ll have to explain what I mean.

My dictionary defines celibacy as “abstaining from marriage and sexual relations.” That’s the vow that I lived many years ago. But now as a married man I also find myself abstaining from sexual relations most of the time.

I go on trips. I get sick. My wife gets sick. She goes away. Either of us may not be interested for a while—never very long. As we get older, the erotic is ever present but not as persistent. Whatever the situation, we’re not having sex all the time.

In my experience today, celibacy is part of my sexual rhythm. At moments I’m very interested in sex, but other times there may be a lag, or it may be impossible due to circumstances. I know, this doesn’t sound like celibacy, a commitment to not having sex, but it turns out to be something very similar. As far as I’m concern, I’m still a celibate most of the time.

I think couples have to respect the spirit of celibacy as part of their sexual flow. They can even enjoy those times when they are apart and live for a while like real monks. I mean that in a very positive way. It might be better to really get into moments of celibacy than to treat them as deprivations.

You incorporate your times of not having sex as part of your sexuality. I’m a psychotherapist. I know that some people in a couple feel guilty because they can’t always be available to their partners—sickness, loss of libido, too much travel.  Of course, they have to consider how much this enforced celibacy impacts the relationship, but they can also be temporary, situational monks.

Sometimes normal people don’t feel like having sex. Maybe if they made celibacy part of their couples vows, they could affirm those feelings rather than feel bad about them or overrule them. I think the acceptance of ordinary celibacy would actually add to and complete a person’s sexuality. Celibacy and sexual activity could be the yang and yin of sexuality.

Back to the question “do monks have sex?” Maybe you agree with me that not having sex can be a positive and even joyous decision on the part of a monk. It isn’t all that difficult in the right context. Of course, it can cause problems, and it’s not for everyone. But it can be an intelligent, psychologically healthy choice.

In the monastery I found that the joys of community life, and maybe even its tensions, created such a bond that I didn’t miss sex. I didn’t think about it much. I certainly didn’t feel bad about my vow.

Now as a married person I enjoy the rhythm of togetherness and separateness, which is played out in the yin and yang of sex and celibacy. I can still be a monk in spirit. I can still honor my vow of celibacy as part of my dedication to be a good sexual partner. I can still be a married man and enjoy the spirit of a monk’s life.

Complete Article HERE!

If Good When Die…

Sound familiar?

meatland

Prevalence of homosexuality in men is stable throughout time since many carry the genes

Computer model sheds light on how male homosexuality remains present in populations throughout the ages

in love

Around half of all heterosexual men and women potentially carry so-called homosexuality genes that are passed on from one generation to the next. This has helped homosexuality to be present among humans throughout history and in all cultures, even though homosexual men normally do not have many descendants who can directly inherit their genes. This idea is reported by Giorgi Chaladze of the Ilia State University in Georgia, and published in Springer’s journal Archives of Sexual Behavior. Chaladze used a computational model that, among others, includes aspects of heredity and the tendency of homosexual men to come from larger families.

According to previous research, sexual orientation is influenced to a degree by genetic factors and is therefore heritable. Chaladze says this poses a problem from an evolutionary perspective, because homosexual men tend not to have many offspring to whom they can provide their genetic material. In fact, they have on average five times fewer children than their heterosexual counterparts.

Chaladze used an individual-based genetic model to explain the stable, yet persistent, occurrence of homosexuality within larger populations. He took into account findings from recent studies that show that homosexual men tend to come from larger families. These suggest that the genes responsible for homosexuality in men increase fecundity (the actual number of children someone has) among their female family members, who also carry the genes. Other reports also suggest that many heterosexual men are carriers of the genes that could predispose someone to homosexuality.

Based on Chaladze’s calculations, male homosexuality is maintained in a population at low and stable frequencies if half of the men and roughly more than half of the women carry genes that predispose men to homosexuality.

“The trend of female family members of homosexual men to have more offspring can help explain the persistence of homosexuality, if we also consider that those males who have such genes are not always homosexuals,” says Chaladze.

The possibility that many heterosexual men are carriers can also explain why estimates of the number of men who have reported any same-sex sexual behavior and same-sex sexual attraction are much higher than estimates of those who self-identify as homosexual or bisexual. According to Chaladze, non-homosexual male carriers might sometimes manifest interest in homosexual behavior without having a homosexual identity.

The possibility that a large percentage of heterosexual people are carriers of genetic material predisposing to homosexuality has implications for genomic studies. Researchers should therefore consider including participants who do not have homosexual relatives in such studies.

Complete Article HERE!

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