The outpouring of painful reactions demonstrates the limits of Pope Francis’ welcoming gestures toward LGBTQ people and is a stark reminder that my church continues to deny people their full humanity.
By John Gehring
A new Vatican statement that has provoked widespread criticism for sharply rejecting the blessing of same-sex unions is the latest example of why it’s hard for many people to take the Catholic Church’s own professed values of equality and dignity seriously.
The decree, which notes God “cannot bless sin,” reiterates traditional Catholic teaching on sexuality. But the outpouring of painful reactions demonstrates the limits of Pope Francis’ welcoming gestures toward LGBTQ people and is a stark reminder that my church continues to deny people their full humanity. Straight Catholics who love our church and LGBTQ friends and family in equal measure are finding it increasingly difficult to square the church’s often contradictory messages.
The Catholic catechism insists gay people should be treated with dignity and “every sign of unjust discrimination” should be avoided. This is the same church that, in a 2003 Vatican statement, said allowing children to be adopted by same-sex couples “would actually mean doing violence to these children.” The same church that has promised to welcome and accompany gay Catholics is now opposing the Equality Act in Congress, which would ban discrimination against people based on sexual orientation and gender identity. And in a U.S. Supreme Court case that will be decided this summer, Catholic Social Services in Philadelphia wants to continue operating as a government contractor and receive city funding while refusing to place foster children with same-sex couples.
It’s a strange and un-Christian form of love that tells people they are equal in God’s eyes but then acts in ways that deem their committed relationships and parenting as inferior.
The Vatican’s latest statement is likely to cause spiritual and psychological damage to young LGBTQ people who already experience higher rates of suicide, and push more people away from the institutional church. This statement stings even more coming after what has felt like, for many LGBTQ Catholics, a shift with Pope Francis toward more welcoming and inclusive language.
“Not since the anger over sex abuse in 2002 and 2018 have I seen so many people so demoralized, and ready to leave the church,” tweeted the Rev. James Martin, a prominent Jesuit priest and advocate for LGBTQ Catholics who has met with Pope Francis and serves as a Vatican adviser. “And not simply LGBT people, but their families and friends, a large part of the church.”
Perhaps a necessary reckoning over how the church thinks about LGBTQ people and human sexuality is arriving. Belgian Bishop Johan Bonny of Antwerp said the Vatican statement left him with “intellectual and moral incomprehension.” In a commentary published in several Belgian and international newspapers, the bishop apologized for those who found the decree “painful and incomprehensible.”
The bishop noted that he knows same-sex couples “who are legally married, have children, form a warm and stable family and actively participate in parish life. I’m immensely appreciative of their contributions.”
Archbishop Mark Coleridge, president of the Australian Bishops’ Conference, told The Tablet, a weekly Catholic journal, the statement “isn’t by any means the end of the conversation. I think it should give greater impetus to another kind of conversation about inclusion.” Even the Vatican statement, which in part came as a response to German bishops involved with ongoing discussions about blessing same-sex couples, cites the “positive elements” of gay relationships and acknowledges they should be “valued and appreciated.”
Several U.S. Catholic bishops in recent years have made efforts to show greater welcome toward LGBTQ people. After the 2015 Supreme Court decision legalizing same-sex marriage, Chicago Cardinal Blase Cupich called for “real, not rhetorical” respect for gays and lesbians. Newark Cardinal Joe Tobin welcomed a pilgrimage of LGBTQ Catholics to the city’s cathedral in 2017. San Diego Bishop Robert McElroy has said the church’s description of gay sexual intimacy as “intrinsically disordered” is “very destructive language that I think we should not use pastorally.”
LGBTQ Catholics and allies will continue to remind our church that until there is real discernment about how a disordered theology that excludes and wounds is never holy, welcoming rhetoric rings hollow. Catholic leaders can begin by showing more humility. The hierarchy does not have a monopoly on truth when it comes to the complexities of gender and human sexuality. Reform and renewal first begin by listening — and acknowledging you have something to learn.
Complete Article ↪HERE↩!
More than 230 professors of Catholic theology in Germany and other countries where German is spoken have signed a statement protesting the Vatican’s recent pronouncement that priests cannot bless same-sex unions, adding to dissent over the document.
The statement issued Monday declared that last week’s text “is marked by a paternalistic air of superiority and discriminates against homosexual people and their life plans.”
“We distance ourselves firmly from this position,” it added. “We believe that the life and love of same-sex couples are not worth less before God than the life and love of any other couple.”
The document released a week ago by the Vatican’s orthodoxy office, the Congregation for the Doctrine of the Faith, said Catholic clergy cannot bless same-sex unions because God “cannot bless sin.”
The congregation’s note distinguished between blessing same-sex unions and the Catholic Church’s welcoming and blessing of gay people, which it upheld. The document argued that such unions are not part of God’s plan and that any sacramental recognition of them could be confused with marriage.
It pleased conservatives and disheartened advocates for LGBT Catholics. The German church has been at the forefront of opening discussion on hot-button issues such the church’s teaching on homosexuality.
The professors’ statement, which was drawn up by a working group at the University of Muenster in Germany, said the Vatican note lacked “theological depth” and “argumentative stringency.”
It included signatures from professors in Germany, Austria, Switzerland and the Netherlands.
Complete Article ↪HERE↩!
By Vivienne Clarke
A representative of the Association of Catholic Priests, Fr Tim Hazlewood, has said he would bless the union of same-sex couples despite the Vatican ruling it out this week, saying the church ‘cannot bless sin’.
“If Christ was with us now, he would do the caring, the loving thing,” Fr Hazelwood said.
Earlier this week, the Vatican decreed that the Catholic Church cannot bless same-sex unions because God “cannot bless sin”.
The Vatican’s orthodoxy office, the Congregation for the Doctrine of the Faith, issued a formal response to a question about whether Catholic clergy can bless gay unions.
The answer, approved by Pope Francis, was “negative”.
Fr Hazlewood, who ministers in a parish in East Cork, said he had been approached by families who have somebody who is in a same-sex relationship.
“Our experience is that they are lovely couples and to hear something like that, that their relationship is sinful, I wonder how many of them know and meet and interact with those families and those people,” he told RTÉ Morning Ir
Fr Hazlewood said the Pope was in a difficult position, but to listen to that statement was “so disappointing, it was appalling.”
“He’s trying to hold all the parts together, in parts of the world, including Ireland, there is a small group who are very anti-Pope Francis and anti the changes, the new breath of life that he’s bringing.”
“For a lot of people and families, it’s very disappointing. Does he want to cause a schism in the church?”
When asked if he would bless a same sex couple’s union, Fr Hazlewood replied: “Just two days ago there were pieces of weed that grow in the ground and I blessed them. I blessed shamrock, now if two people stand in front of me and they love each other and they are committing to each other for the rest of their lives and I bless shamrock and wouldn’t bless them. I don’t think there’s a doubt or a question there.”
The church’s teaching on what marriage means has not changed, he said.
“In Ireland, we’re going to have a synod in the next five years and the bishops have said they want people on the margins to be part of that, would any gay person come near a church that says things like this?”
“There’s an awful difference between somebody in Rome making a promulgation and what’s the lived experience of the church and I think a lot of priests would say ‘if Christ was here with us now, what would Christ do?’
“He would do the caring, the loving thing. He was the one who challenged all of these rules himself. Pope Francis is asking us to talk about these things, this is the way forward”
“There’s going to be an awful lot more things like this in the church which is a good thing.”
Complete Article ↪HERE↩!
– Can we drop the Both Sides journalism façade?
BY James Finn
I woke up Monday morning to harsh, depressing news
In a story from Axios, I learned Pope Francis and the Catholic Church have once again morally condemned me and most of the people I love, instructing priests to stop (or not to start) blessing same-sex unions — a practice that until yesterday was finding currency in more liberal Catholic quarters.
The story gets worse from there.
The details of the pronouncement are bad enough, but the bigger story is the journalistic environment in which they’re being reported. From the beginning of Francis’s papacy, major media have bent over backwards to find reasons to paint him as progressive on LGBTQ matters when regressive is a more fair description of his LGBTQ teachings and practices.
Journalists even in the most left-leaning publications often practice classic bothsidesism that paints a distorted picture of how Francis’s Church actually treats LGBTQ people, who mostly experience the Roman Catholic Church as an agent of oppression and stigmatization.
I belong to a large Irish-American Catholic clan, and I’ve heard my own progressive-ish nieces and nephews latch on to inaccurate news reporting that allows them to feel better about the Church they support and — this is critical — lulls them into a complacency that almost guarantees they will not pressure the Church to reform itself.
Here’s what the Vatican did on Monday
That Axios headline was clear and accurate: “Priests can’t bless gay unions because God “cannot bless sin.” Ireland’s RTE, a national public news service, broke the story down in more depth. Besides nixing blessings for gay couples, The Congregation for the Doctrine of the Faith (CDF) has ruled that priests must restrict individual blessings to “persons with homosexual inclinations who manifest the will to live in fidelity to the revealed plans of God as proposed by Church teaching.”
In other words, the Church demands celibacy in exchange for inclusion.
The ruling explicitly calls gay people disordered and sinful, spelling out that gay people are fine with the Church only so long as we never form intimate sexual relationships, a basic human need. With this document, the Church continues a tradition of religiously bullying members of gender and sexual minorities by inaccurately reducing our identities and innate biology to pathology.
Despite that, the CDF authors maintain their position constitutes the “respect and sensitivity” the Catechism requires. In Orwellian doublespeak typical of Francis, they claim their ruling is not a form of the “unjust discrimination” the Catechism forbids.
In fact, with Francis’s explicit authorization, this ruling affirms all the Church’s traditions that stigmatize and morally condemn LGBTQ people. For Catholic progressives hoping for the reform of Church teachings, Monday’s ruling dashes hopes.
Does Francis intend to reform the Church?
The document he just approved demonstrates his implacable opposition to reform. It’s harsh, authoritarian, dehumanizing, and damaging to real human beings all over the world. It gives Catholic clergy and lay leaders all the tools they need to continue condemning and pathologizing LGBTQ people.
That’s the real story here, and almost nobody is reporting it like that
Check out this New York Times sub-header: “In a ruling made public on Monday, the Vatican said the Roman Catholic Church should be welcoming toward gay people, but not their unions.”
That sentence is fundamentally inaccurate, even outright misleading.
It’s a perfect example of looking for two sides to a story even when one of those sides is barely true. Sure the CDF document calls for “welcoming,” but it explicitly instructs priests not to be welcoming — to withhold ordinary blessings from gay people in partnerships, to teach those gay people that they are living “in sin.”
You can dig into that Times article and get some good information, though you’d have to dig hard, and you would not find the critical piece about banning individual blessings. The Times chose not to report that, even though it’s perhaps the most important part of the story.
The Washington Post did a slightly better job, but their lede is as inaccurate and misleading as the Times’ sub-header: “Pope Francis has invited LGBT advocates to the Vatican. He has spoken warmly about the place of gay people in the church. He has called for national laws for same-sex civil unions.”
Seriously? That’s the lede? That’s neutral journalism?
It gets worse. Look how they report on individual blessings: “The decree said individual gay people could continue to be blessed by the church, provided they show ‘the will to live in fidelity to the revealed plans of God as proposed by Church teaching.’”
If the reader blinked, they missed that the Church just ordered priests to stop blessing individual gay people who aren’t celibate. This story is much more detailed than the one in the Times; it contains some accurate information. It frankly confronts the issue of gay Catholics feeling betrayed. But it uses classic bothsidesism to paint a more positive picture than exists on the ground. Nobody reading the story would conclude that the Church under Francis has regressed on LGBTQ inclusion, even though it has regressed substantially.
Reading the Times, the Post, or most mainstream newspapers, the reader would have missed something profoundly important: Francis often makes kind-sounding personal observations about LGBTQ people but has done nothing to translate those observations into policy. His specific actions have more often been regressive, and his statements have often been misleading.
- Regressive: In 2016, Francis hardened the 2005 ban on gay men training for the priesthood that his predecessor Pope Benedict had put in place. Two years later, Francis implied that the ban is based in part on his personal belief that gay men are likely to be neurotic.
- Regressive: In 2018, Francis instructed Catholic parents to send gay children to therapy, implying that before the age of 20, conversion therapy might be effective. Prior to that pronouncement, the Church had a reputation for opposing conversion therapy, known to be ineffective and dangerous. Since then, Catholic dioceses all over the U.S. have partnered with conversion therapy providers, and the practice is increasing.
- Regressive: In 2018, Francis indicated in unscripted remarks at the Vatican that families headed by LGBTQ parents are not “real families.” Subsequently, he refused to meet with with a delegation of Catholic families headed by gay parents. He demonstrated unwelcoming behavior.
- Misleading: Last September, Francis was widely quoted as telling a group of Italian parents of LGBTQ children that “The church does not exclude them because she loves them deeply.” He did not address their petition to him, which was for the Church to stop excluding their children. His kind words were widely reported, but almost no press source reported that his words were so misleading they were, practically speaking, a lie.
- Misleading: Last October, following the release of a documentary, press reported that Francis supports civil unions for gay couples, quoting him saying gay people deserve families. Nobody reported that he opposes gay couples raising children together. The Vatican later clarified that by “deserving families,” Francis meant that straight parents should not kick gay children out of their homes. He did not mean that gay couples ought to form families. Almost no one noticed the correction.
Mainstream press perspective on Francis is itself misleading
The Catholic Church is in crisis, shrinking in the western world so fast some analysts call the trend an implosion. In former monolithic Catholic strongholds like Ireland and Quebec, the Church no longer plays any significant cultural role. Around the world, from the United States, to Argentina and even Italy, Church attendance is falling fast, precipitously fast among young people.
Most of those young people cite harsh teachings and practices about LGBTQ people as one reason for seeking spiritual succor outside the Roman Catholic Church. Pope Francis and the Vatican have powerful motives to mislead about their deeply unpopular values. That’s understandable, but the Press ought to hold them to account.
It’s funny how mainstream news sources hold Evangelical leaders like Franklin Graham and Pat Robertson up to barely concealed scorn, usually reporting their anti-LGBTQ practices and teachings accurately. It’s funny, because Pope Francis’s theology is every bit as harsh, yet the Press is consistently kind to him, seeming visibly to cooperate to make his harsh, stigmatizing theology appear “kindler and gentler.”
Granted, they’re following his lead, but that doesn’t justify bad reporting.
Francis’s Church causes enormous pain and suffering
In the United States alone, where bishops are very conservative, LGBTQ people trying to be included in Catholic spiritual communities are regularly shamed and shunned.
The details include teenagers bullied at school by administrators, blackmailed into unwanted counseling, and forced into conversion therapy. LGBTQ and allied teachers and administrators are fired in witch hunts. Music leaders lose their jobs after decades of faithful service. LGBTQ support groups are forced out of Church-owned buildings. Every day, Catholic leaders teach and show people that queer folks are second class and deserving of punishment
Around the world, the situation is even worse. Catholic bishops have incited anti-LGBTQ violence in places like Poland and Ghana. The Church is inarguably perpetuating and strengthening anti-LGBTQ sentiment. But the Press reported none of that yesterday.
It’s time for the Press paradigm to change
That story about gay civil unions is a story of oppression. It’s a story about a religious institution working to deny real civil marriage to same-sex couples, about an institution working to stop same-sex couples from raising children together.
You’d never know that browsing the Times or the Post — or almost any other major newspaper — because just like yesterday, the Press framed “both sides” of an issue that is deeply and factually one-sided. That paradigm has to change. It’s not the Press’s job to make excuses for a deeply toxic, unapologetically homophobic institution.
When the Press does that, they strengthen homophobia by normalizing it.
Mainstream press should be as hard-hitting as the LGBTQ press
The only hard-hitting press coverage I’ve seen of yesterday’s story about gay people being sinful comes from the Washington Blade, a newspaper that focuses on LGBTQ issues.
The Blade reached out to Juan Carlos Cruz, a gay Chilean man and a survivor of clergy sex abuse who met with Francis at the Vatican in 2018. Cruz had harsh words of truth for the Pope and the rest of the Vatican hierarchy. He compared the CDF to Tomás de Torquemada, who spearheaded the Spanish Inquisition from which the CDF is descended. Cruz called for immediate change in Vatican leadership:
The Congregation for the Doctrine of the Faith and especially its prefects are completely in a world of their own, away from people and trying to defend the indefensible. We see it in this quest to annihilate LGBT people, in the slowness with which the crimes of abuse are dealt with, their inhumanity in their awareness of people’s suffering so contrary to Pope Francis who I don’t know why he allows such inhumane and self-interested people in charge.
Bothsidesism is suppressing accurate news coverage
Francis will likely never hear Cruz’s angry, anguished words. He’ll likely never hear a chorus of outraged, anguished LGBTQ voices condemning him for his toxic, inhumane teachings and practices.
Most people will never hear those voices, because mainstream press won’t amplify them.
Laila Lalami observed in The Nation a couple years ago that bothsidesism “poisons America” by giving people too busy to thoroughly read news coverage a false impression of current events. When journalists bend over backwards to create balance where little exists, they do great harm.
That’s happening right now with Pope Francis, and it’s time for it to stop. It’s time for my nieces and nephews to stop finding excuses for the inexcusable dished up on silver platters. It’s time for them to feel deeply uncomfortable about the Church they support — so they can help reform it.
Knowledge is power.
It’s time for journalists to report on Francis as accurately — and as harshly — as they report on Evangelical leaders with beliefs almost identical to his.
Complete Article ↪HERE↩!
The Catholic Church is losing followers at record rates. Announcing that it will not bless same-sex unions could be a worse move than the Pope and his compatriots realize
“Who here isn’t sure if they believe in God?” I tentatively raised my skinny seventh-grader hand with bitten-down nails and chipped pink and blue polish; the entire class held their breath. I was apparently alone in my apostasy.
I had just turned twelve years old and was the new girl at a posh Catholic school in a suburb of Denver, Colorado. I was immediately summoned into daily, extracurricular religion classes by the school’s deacon where secondary school authorities attempted to replace my radical notions about religion. You see, I was baptized Catholic, but my family was very progressive – I had been taught that there was something bigger than me but not to be too judgey about what, or who, that bigger-than-me entity was.
Later in life, I went on to DePaul University, a wonderful Jesuit school, where I took classes on Catholic social justice and met followers of all colors of the LGBTIQ+ rainbow. I was always amazed at their unquestioning faith; mine had faded long before. For me, Christianity and all its sexual abuse demons, dogma and misogyny gradually went from questionable to unappealing to utterly nauseating. As an increasingly radical progressive, I felt like Catholicism was no longer compatible with what I stood for or who I was.
So it came as no surprise when I woke up to the news today that the world’s beloved “progressive” Pope approved an announcement from the Vatican that Catholic priests could not, in fact, sanctify the unions of same-sex couples because they are “not ordered to the Creator’s plan”. God “cannot bless sin,” the Pope and his compatriots in the Vatican had decided, adding that gay sex is “intrinsically disordered”.
This pronouncement is of course disappointing, but not surprising. The Pope is restrained by an archaic institution that is patriarchal, regressive and indisputably abusive. He himself is not the forward-thinking, open-minded, enlightened leader people hoped him to be. He never was going to be able to push such reforms within the framework of the Catholic Church, no matter what his personal views might be (and which we will likely never know).
Sure, the Pope wants gay Catholics to continue to attend church, as more and more followers consider leaving after child sex abuse horror stories and Vatican coverups continue to be surface. According to the Catholic News Agency, in Germany, one in three Catholics is considering leaving. The same goes for US Catholics. And it’s true that Pope Francis encouraged same-sex civil union laws, which was as far as he could possibly go to keep progressives coming to Mass. But endorsing the church-blessed sacrament of marriage for their unions? That was never going to happen.
Don’t forget that back in 2011, Francis said women could read at the altar, but could never become priests. Catholics and non-Catholics alike lauded the Pope for this change when they shouldn’t have. Like when women were granted the right to vote under the 19th Amendment but weren’t able to have a credit card in their name until the 1974 Equal Credit Opportunity Act, it was more about optics than anything materially life-changing.
Even more outrageous: It wasn’t until 2020 that the Vatican finally overhauled its pontifical secrecy laws that allowed the institution to evade reporting cases of sexual abuse to authorities.
The papacy and the patriarchy are outdated institutions that have caused more harm than good. And today, the Pope has proved that no member of their congregation with progressive views can truly feel they belong.
Complete Article ↪HERE↩!
Pope Francis has invited LGBT advocates to the Vatican. He has spoken warmly about the place of gays in the church. He has called for national laws for same-sex civil unions.
But Monday, Francis definitively signaled the limits to his reformist intentions, signing off on a Vatican decree that reaffirms old church teaching and bars priests from blessing same-sex unions.
The pronouncement, issued at a time when some clerics were interested in performing such blessings, leans on the kind of language that LGBT Catholics have long found alienating — and that they had hoped Francis might change. It says that same-sex unions are “not ordered to the Creator’s plan.” It says acknowledging those unions is “illicit.” It says that God “cannot bless sin.”
The decree shows how Francis, rather than revolutionizing the church’s stance toward gays, has taken a far more complicated approach, speaking in welcoming terms while maintaining the official teaching. That leaves gay Catholics wondering about their place within the faith, when the catechism calls homosexual acts “disordered” but the pontiff says, “Who am I to judge?Francis’s words expected him to dramatically alter the church’s stance on LGBT matters. Many times, he has stated his opposition to same-sex marriage. Officially, the church says that sex should be between a man and a woman, for the purpose of procreation. Changing any part of that would also prompt a reconsideration of other church positions, whether on gender or contraception.
Though the Vatican did not specify what prompted the decree, it was written in response to existing doctrinal questions. Some Vatican watchers speculated that the church might be responding directly to bishops in Germany, who are in the middle of a multiyear series of meetings — to the alarm of conservatives — aimed at reevaluating major aspects of the church, including sexuality and the role of women.
In a 2019 interview with The Washington Post, Bishop Franz-Josef Bode, the deputy chairman of the German bishops’ conference, said that although he could not bless same-sex unions — “that would not be approved by Rome,” he said — he didn’t object if priests wanted to be with couples in a civil ceremony outside the church.
“I like to give the priests freedom to decide themselves,” Bode said
Monday’s note referred vaguely to proposals to bless same-sex unions “being advanced” in some quarters.
But the church’s doctrinal body, the Congregation for the Doctrine of the Faith, said blessings can only be invoked on a relationship when it is “positively ordered to receive and express grace.”
In some issues of controversy, Francis has left decision-making up to local churches, comfortable with policy that varies from country to country or even parish to parish. But in this case, Francis took the opposite approach — one that will put pressure on liberal clerics to fall in line.
Chad Pecknold, a conservative theologian at Catholic University, said Francis was following in the mold of Pope Paul VI, who had seemed open to doctrinal change on sexual morality but then issued a 1968 edict reiterating the church’s ban on artificial birth control.
“This is Francis doing much the same — shocking progressives by affirming the church’s teaching that sexual activity outside of the marriage of one man and one woman is contrary to the good of human dignity,” Pecknold said.
The church said Monday that its determination was not intended to be “a form of unjust discrimination” and called on priests to welcome those with “homosexual inclinations” with respect and sensitivity. The decree said individual gay people could continue to be blessed by the church, provided they show “the will to live in fidelity to the revealed plans of God as proposed by Church teaching.”
The statement from the Vatican is fairly brief — 1½ pages — and begins with a succinct question, asking whether the church had the power to bless same-sex unions.
“RESPONSE: Negative,” the document answers, going on to elaborate.
The decree comes just five months after Francis roused hopes among LGBT Catholics with comments calling for same-sex couples to be “legally covered” by civil union laws. But there was a bit of mystery about whether the pope’s remarks had been meant to become public. The comments surfaced in a documentary premier, but they had originated from a portion of a 2019 interview with a Mexican broadcaster that was never aired.
Steve White, a fellow in the Catholic Studies Program at the Ethics and Public Policy Center in Washington, said people who expected Pope Francis to change the church’s position on same-sex unions were not being realistic
White, who describes himself as conservative, believes the pope is simply reiterating existing church teaching, even as he has expressed love for people who are LGBT without condoning their partnerships.
“This isn’t a waffling back-and-forth from Pope Francis,” he said. “This is totally consistent with statements like ‘Who am I to judge?’ People who don’t see that are misunderstanding the pope.”
But many gay Catholics, speaking Monday, said they felt betrayed or wounded by the church. Marianne Duddy-Burke, executive director of DignityUSA, America’s largest spiritual community of gay Catholics, said it is “hard for a lot of people to understand just how far removed the church is from human rights advances that are being made in the rest of society.”
Aurelio Mancuso, former head of Arcigay, Italy’s leading gay rights group, said that in a 2016 ceremony with his partner, a priest had blessed their wedding bands — and that such acts would continue to go on, “regardless of the reprimands.”
“Catholic homosexuals like me know the opinions and traditions of the Catholic Church,” Mancuso said. “The gist of it is that we’re not part of the Creator’s design, and are thus a sin, something that has to be corrected. It’s intolerable that the hierarchy — not the church — stubbornly keeps justifying a discrimination.”
But, he said, no matter the determinations inside the Vatican, the gates for greater acceptance had “already swung open.”< “This is a document that nobody needed,” Mancuso said. “It’s not about the truth of faith, but the opinion of the hierarchy Complete Article ↪HERE↩!
— the Catholic Church and LGBTQ+ rights
By Nick Alford
Director Evgeny Afineevsky’s latest film, ‘Francesco’, is about Pope Francis. It premiered at the Rome film festival in October 2020 and included an interview with the bishop of Rome himself. At some point during this interview, the pope said something extraordinary. Finally, after all these years, the Catholic Church would be accepting same-sex marriage. This was completely unexpected. People all over social media were shocked. Surely, this would mark the start of a new epoch in Catholicism.
Well, no. He hadn’t said that. According to The Independent, the comments were made in 2019 during an untelevised interview segment with a Mexican broadcaster and did not refer to same-sex marriage. It looks as if the pope was saying he was fine with states providing civil unions, and defended the right to a family, but that was all. The Vatican have claimed Francis was specifically telling parents of LGBTQ+ children not to treat them harshly, so there wasn’t even a defence of same-sex couples adopting either.
For LGBTQ+ Catholics, this appeared to be a sign that their Pope truly supported them. For conservative Catholics, it was proof that the Pope is dangerously revolutionary, and that they risk losing followers to more right wing religious groups
So why were so many people convinced Pope Francis had changed his mind? It is possible people simply misunderstood what he was trying to say and thought same-sex marriages were synonymous with civil unions. Once the interview had been translated and copied enough times it was inevitable people would begin to make this mistake. Alternatively, even though the story wasn’t true, it provokes strong feelings. For LGBTQ+ Catholics, this appeared to be a sign that their pope truly supported them. For conservative Catholics, it was proof that the Pope is dangerously revolutionary, and that they risk losing followers to more right wing religious groups. It didn’t particularly matter that the pope hadn’t said anything new, because it still remains one of the most controversial political questions within Catholicism. But perhaps the most interesting idea is that since Francis took over in 2013, the idea of a pope supporting same-sex marriage is, whilst untrue, not quite as implausible as it once was.
Compared to his predecessors, Francis is progressive. The previous pontiff for example, Pope Benedict XVI, argued against even celibate gay men joining the priesthood. By contrast, Francis has claimed the Church should apologise to gay people for the discrimination they have faced, has argued against judging gay Catholics and has supported civil unions since his time as Archbishop of Buenos Aires. That seems remarkably liberal when compared to say, Bishop Tobin of Providence, Rhode Island, who has argued that same-sex unions are “objectively immoral”.
Considering how different Pope Francis is to not only those who came before him but to those around him presently, the idea that he one day might support same-sex marriage is understandable. A poll in the United States revealed that most Catholics view him favourably, and think that he has worked at least somewhat to change the Church’s position on homosexuality, and indeed the majority think he has changed the Church for the better. However, there is a growing share of US Catholics, particularly those who identify themselves as part of or leaning towards the Republican Party, who believe he is too liberal. But is this really the full story? One could paint Francis as a popular liberal figure who’s bringing in sweeping changes to the annoyance of more conservative Catholics, but the truth is far more complicated than that.
The official position of the Catholic Church remains that homosexuality is not sinful, but that homosexual acts are
The official position of the Catholic Church remains that homosexuality is not sinful, but that homosexual acts are. The Church argues these are “intrinsically disordered”. Francis has not changed this position. As Paul Elie put so succinctly in The New Yorker, “Francis, like his predecessors, made a distinction between gay people (good) and the way that they express passion and love (not good)”. Sexually active gay and bisexual people understandably might take offence at the idea that while they deserve respect and are owed an apology, part of their relationships are still being judged. Of course, sex and romance are not the same, but for many sex is an expression of romantic feeling. To be told this is wrong means the Catholic Church is maybe not as liberal as its LGBTQ+ members would like, nor as its more conservative members fear. Likewise, LGBTQ+ people might be doubly insulted as whilst their consensual relationships are constantly up for debate, the Church has a shameful history of covering up sexual abuse towards its members, including children.
Returning to marriage, in February 2015, Slovakia held a referendum that would, if passed, have banned same-sex marriage, though it was not recognised domestically anyway. It also would have prohibited adoption by same-sex couples. When visited by pilgrims from Slovakia, Francis commented “I wish to express my appreciation to the entire Slovak church, encouraging everyone to continue their efforts in defence of the family, the vital cell of society”. In 2014 he explicitly stated in an interview that marriage is “between a man and a woman”. Whilst the pope might be open to civil unions by states, he is clearly no supporter of marriage. He might have told a gay man in 2018 that “God made you like this”, but he remains unwilling to allow the same man to marry someone he loves. In fact, just before his native Argentina granted marriage rights in 2010 the then-Cardinal Jorge Mario Bergoglio claimed supporters of the new law were inspired by Satan.
Despite some inclusive language, Francis is still running a church that is not truly accepting of transgender and gender non-conforming people
On transgender issues, the pope seems to be taking a similar stance to his one on homosexuality. Although he has argued against abandoning trans Catholics, and perhaps surprisingly used the pronoun ‘he’ when describing a trans man, he has also argued against “gender theory, that does not recognize the order of creation” and compared it to “nuclear arms”. Like homosexuality, he argued that a person could have “tendencies” but argued spreading awareness in schools could be “ideological colonization” or “indoctrination”. The pope appears concerned that discussion of transgender issues could be used in a war on marriage. Despite some inclusive language, Francis is still running a church that is not truly accepting of transgender and gender non-conforming people. He might be more liberal than one might expect, but he is hardly a great ally either. This has frustrated many, such as Rev. Rodney McKenzie, Jr. of the National LGBTQ Task Force, who said such a position would “reject and dehumanize” rather than “welcome and affirm” trans people.
There is also the question of how much the Catholic Church is changing because of Francis, and how much it is changing to survive. Several Christian denominations already allow same-sex marriage, so the Catholic Church is hardly a trailblazer. Likewise, of the American Catholics mentioned earlier, 61% support same-sex marriage. It’s easy to say Francis is a liberal pope when compared to some of his bishops but compared to his followers in the USA he is more conservative. In Britain, a 2015 study by YouGov discovered that religious Catholics support gay marriage by 50% to 40%, unlike British religious Protestants who opposed it by 47% to 45%. A study in 2013 also discovered that more Catholics in Britain between the ages of 18 and 44 thought same-sex marriage was right than wrong. Additionally, in several countries across the world, fewer and fewer people are identifying as Catholic. In Argentina, despite remaining a majority of the population, the proportion of the population that identified as Catholic dropped by over 13% since 2008. Noticeable drops were also recorded in Italy, Switzerland, and the United States. Is Francis’ use of inclusive language an attempt to encourage younger, more tolerant Catholics to stay, whilst not changing Church positions in a way that would upset senior religious figures? That is not to say the pope is being insincere, as he has supported civil unions since before his time as pope. However, if figures around the world continue to drop, is it possible that Catholic Church positions could change its positions to seem more appealing to younger Christians? It seems only time may tell.
Pope Francis is an unusual figure. He has angered more conservative Catholics with some of his words, yet his positions on LGBTQ+ issues are not so dissimilar from that of his predecessors. He is more tolerant than many clerics, and yet less so than most British or American Catholics. He is also a man with tremendous power and influence. Take for instance the creation of anti-LGBT zones in Poland, a country that is overwhelming Roman Catholic and where lawmakers will openly say their values are shaped by the Church.
The Church’s positions have directly led to LGBTQ+ people feeling fearful. The pope’s views, and the Church’s positions, matter not just to Catholics but to people of other faiths and non-believers too. When the pope speaks, the world listens. Even the suggestion that Francis is supportive of same-sex marriage is enough to get people’s attention. As for what the future holds, that remains to be seen. A more LGBTQ+ friendly Catholic Church might happen one day, but for all he has said it is unlikely to happen under Pope Francis.
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Vatican Report Cast John Paul II in Harsh New Light
The former pope was fast-tracked for canonization immediately after his death. But a tarnished legacy in dealing with the church’s sex abuse scandals has left critics to wonder whether it was too fast.
At the funeral of Pope John Paul II at St. Peter’s Square, banners rose from the sea of mourners reading “Santo Subito,” or “Saint at Once.” He was a giant of the church in the 20th century, spanning the globe, inspiring generations of believers with his youthful magnetism, then aged infirmity, and, as the Polish pope, he helped bring down Communism over his more than 26-year reign.
Days after his death in 2005, cardinals eager to uphold his conservative policies had already begun discussing putting him on a fast track to sainthood while devotees in Rome and beyond clamored for his immediate canonization, drowning out notes of caution from survivors of sexual abuse and historians that John Paul had persistently turned a blind eye to the crimes in his church.
Now, after more than a decade of doubts, his reputation has fallen under its darkest cloud yet, after the very Vatican that rushed to canonize him released an extraordinary report this week that laid at the saint’s feet the blame for the advancement of the disgraced former prelate Theodore E. McCarrick.
The investigation, commissioned by Pope Francis, who canonized John Paul in 2014, revealed how John Paul chose not to believe longstanding accusations of sexual abuse against Mr. McCarrick, including pedophilia, allowing him to climb the hierarchy’s ladder.
The findings detailed decades of bureaucratic obfuscation and lack of accountability by a host of top prelates and threatened to sully the white robes of three popes. But most of all, critics say, it provides searing proof that the church moved with reckless speed to canonize John Paul and now it is caught in its own wreckage.
“He was canonized too fast,” said Kathleen Cummings, author of “A Saint of Our Own” and the head of a center on U.S. Catholicism at the University of Notre Dame. She said that given the “really damning evidence,” in the report, had the church waited at least five years, and not mere days, to begin the canonization process “it would probably not begin for John Paul II because of his complicity in the clergy sex abuse scandal.”
A reversal of the canonization, which historians struggle to recall ever happening, is implausible. Some historians say the McCarrick report is more likely to put back some brakes on a process that John Paul II himself sped up. But the report may complicate the canonization chances of others at the top of the church hierarchy during the late 20th century and early 21st century, when the scourge of sex abuse exploded in the church.
The Vatican report shows that Pope Benedict XVI told Mr. McCarrick to keep a low profile when more allegations of abuse emerged in 2005. Pope Francis, despite hearing rumors of the abuse from his top lieutenants, trusted that his predecessors had properly vetted the case and left it alone, the report found.
Francis has acknowledged his own failures in believing bishops over victims. He removed Mr. McCarrick from the priesthood and has in recent years instituted new church policies to increase accountability.
Many church experts consider those new rules corrections to the abuses and almost willful ignorance of church leaders that occurred under John Paul II.
John Paul II’s defenders say the report only demonstrated that Mr. McCarrick deceived the pope, as he did many others over his half-century rise to the highest ranks of the Catholic Church, and that it has no bearing on the heroic Christian virtue that made the pontiff a saint.
John Paul had been “cynically deceived” by Mr. McCarrick and other American bishops, Stanislaw Gadecki, the head of the Polish bishops conference said in a statement.
“Saints make errors of judgment, this was clearly an error of judgment,” said George Weigel, a biographer of Pope John Paul II and an official witness during his beatification process. “McCarrick was a pathological liar. And pathological liars fool people including saints.”
Mr. Weigel said that if perfection were a prerequisite for sainthood, St. Peter himself would not have made the cut. Indeed, infallibility, which is sometimes attributed to popes, is not a necessary saintly attribute, and history is full of saints who were not exactly saints during their lifetimes.
There has been a satanic priest, prostitutes, thieves and much else on the road to redemption and sainthood. In 1969, Pope Paul VI removed 93 saints from the church’s universal liturgical calendar, but mostly because they might not have existed, such as St. Christopher, who carried on his shoulders an infant who with each step grew heavier with the weight of the world.
But much is known about John Paul II, and some critics are arguing that it is enough cause not to celebrate him.
Citing John Paul’s “calamitous, callous decision-making,” which it said put children around the world at risk, an editorial Friday in the National Catholic Reporter urged American bishops meeting next week for their annual conference to “discuss requesting that the Vatican formally suppress John Paul’s cult,” or cease celebrating him. “Abuse victims deserve no less.”
That is a tremendous irony for a pope who turned the church into an efficient canonization factory. John Paul knocked down the criteria for beatification from two miracles to one, and did the same for canonization. In 1983, he reduced the amount of time required between a person’s death and the start of their canonization process to five years from 50.
He produced more than 480 saints, and put enough into the pipeline that Benedict XVI was able to canonize scores more. Pope Francis has followed suit, but has chosen to canonize people closer to his more pastoral, and less doctrinaire, vision of the church, such as Pope Paul VI and the martyred Salvadoran Archbishop Óscar Romero.
All three of the popes embraced the canonization process as a tool to fortify the faithful with the notion that saints are still among us, but also as mission statements for who merits emulation. Given the ideological divisions in the church, that approach puts a premium on speed.
“A process normally begins after five years of the death of the Servant of God and not later than 30 years after his death,” the Rev. Pascual Cebollada, the postulator, or person who presents a case for canonization, for the Jesuit order, explained. “For the last condition there are, of course, many exceptions that must be justified. For the first,” he added, “there have been less exceptions.”
John Paul was one of them. Benedict XVI waived the five-year requirement, allowing his canonization case to begin only days after his death. Even before the McCarrick report’s release on Tuesday, there was a growing sense that might have been a mistake.
In May, reporters asked Msgr. Slawomir Oder, the promoter of the cause for John Paul’s sainthood, whether it would have been wiser to hold off on the canonization. Already by that time, a cloud had grown over John Paul’s relationship with Mr. McCarrick and his close ties to the Rev. Marcial Maciel Degollado, the Mexican founder of the wealthy and powerful religious order Legionaries of Christ, who was later found to have fathered several children and been a serial abuser.
“All questions were faced, even the ones you are talking about” concerning abuse, Monsignor Oder said. He added that “John Paul II did not cover up any pedophile.”
But Monsignor Oder, who did not return a request for comment after the report’s publication, also said at the time that the Vatican did not grant direct access to the archives to those investigating the case for John Paul’s canonization, and that the Secretariat of State researched their questions and provided answers.
Archbishop Carlo Maria Viganò, a former official in the Secretariat of State who became the Vatican’s ambassador to the United States, in part prompted the report by publishing a remarkable letter in 2018 that accused Pope Francis of having covered up Mr. McCarrick’s abuse.
To shield John Paul II, who was actually in power at the time of Mr. McCarrick’s promotions, Archbishop Viganò argued that the ailing pontiff was too sick with Parkinson’s in 2000 to be held accountable.
But the Vatican investigation, which Archbishop Viganò said did not interview him, says that John Paul was of sound mind when he personally made the decision to reject the accusations and appoint Mr. McCarrick.
“The record unequivocally shows that Pope John Paul II made the decision personally,” the report says, and quotes the testimony of the former prefect of the papal household, James Harvey, saying John Paul was “fully capable to make all of his own decisions in 2000.”
The more frequent defense of John Paul, expressed also in the report, is that his experience facing Communism in Poland led him to believe that false accusations against priests and bishops were a political weapon against the faith.
But the reports give a rare glimpse at other, less noble, factors that led the pope to believe Mr. McCarrick, namely that the Vatican operated like an old boys network where bishops always got the benefit of the doubt.
John Paul first met Mr. McCarrick in 1976. Mr. McCarrick, the report says, “was on a fishing trip in the Bahamas with teenagers from some of the Catholic families” when a telegram told him to come back immediately to help translate for Pope John Paul II, then known as Karol Jozef Wojtyla, a rising star in the church. Mr. McCarrick joked that Cardinal Wojtyła had ruined his vacation and they struck up a friendship.
A quarter of a century later, Mr. McCarrick urged John Paul in a letter not to believe the accusations against him.
Pope John Paul II became “convinced of the truth” of McCarrick’s denial, the report notes, adding that Stanislaw Dziwisz, now a Cardinal, recalled that Pope John Paul II also believed it would be “useful to nominate McCarrick to Washington because he has a good relationship with the White House.”
Those events, as well as others in the report, have led some historians to suggest that the church redirect its canonization energies away from the top of the hierarchy.
“You are pope,” Professor Cummings said. “That should be good enough.”
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Pope Francis referred to gay people as “children of God” in a recently released documentary, “Francesco.” He further noted that “a civil union law” needs to be created so gays are “legally covered.” The Vatican later confirmed the pope’s comments, but clarified that the church doctrine remained unchanged.
Public support for civil unions from Pope Francis is not entirely new. When he was archbishop of Buenos Aires, and again in a 2014 interview, he spoke about civil unions for same-sex couples.
While the Vatican is right in saying that church doctrine remains the same, as a theologian who has been writing about Catholicism and family for over two decades, I see in the pope’s comments evidence that Catholic understanding of who counts as family is evolving.
From judgment to mercy
Traditional Catholic doctrine holds that marriage between a man and a woman is the foundation of the family. Sex outside of marriage is judged to be immoral and, while gay people are not seen as inherently sinful, their sexual actions are. Same-sex marriages and civil unions, the Vatican says, are harmful to society and “in no way similar” to heterosexual marriages.
Yet in his comments made public on Oct. 21, the pope framed his support for civil unions in the context of family. “They’re children of God and have a right to a family. Nobody should be thrown out or be made miserable because of it,” he said in a news-breaking interview used in the documentary.
In researching for a book on Pope Francis, I found that he has consistently offered compassion for Catholics without traditional families. Soon after becoming pope in 2013, in response to a journalist’s question about a gay person, he famously said, “Who am I to judge?”
Surveys commissioned by the Vatican in 2015 found that Catholics desire more acceptance from the church for people who are single parents, divorced or have live-in relationships. Knowing that people often feel judged because their families aren’t perfect, Francis has tried to make them feel welcome. He has stressed that the doors of churches must be open to all.
When, in discussing same-sex civil unions, Francis said that gay people have “a right to a family,” he seems to have implied that civil unions create a family. Though he is not changing Catholic moral teaching, I argue that he is departing from traditional Catholic rhetoric on the family and offering an inclusive, merciful vision to guide church practice.
From family structure to family action
Changes in Catholic teaching in the 20th century paved the way for Francis’ recent moves.
In a 1930 Vatican document on marriage, Pope Pius XI defended the traditional family structure against perceived threats of cohabitation, divorce and “false teachers” who asserted the equality of men and women.
Three decades later, at Vatican II, a meeting of the world’s bishops from 1962 to 1965 that led to sweeping reforms in the Catholic Church, emphasis shifted to the role families could play in shaping society. Marriage was defined as an “intimate partnership of life and love,” and the family was praised as “a school of deeper humanity” where parents and children learn how to be better human beings.
Pope John Paul II, who was pope from 1978 to 2005, is often viewed as a foil to Pope Francis. In his writings, he defended heterosexual marriage and traditional gender roles, as well as rules against divorce, contraception and same-sex relationships. Yet the former pope contributed to shifting the Catholic conversation to ethical actions families can take.
In this regard, John Paul II’s most important document on the family Familiaris Consortio, 1981, gave families four tasks: growing in love, raising children, contributing to society and praying in their home. He taught that being a family means engaging in actions related to these tasks.
Though same-sex couples remain excluded from official Catholic teaching, Catholic theologians such as Margaret A. Farley have suggested that these families, too, could prioritize love, social action and spirituality. Gay couples, she argued, “deserve the same protection under the law” as heterosexual couples. They also have the same moral obligations to each other and to the common good.
Pope Francis on inclusion
Pope Francis built on work done at Vatican II and the decades following it. One of his favorite ways of describing the church is as a “field hospital” that goes where people are hurting.
Though he has addressed many important social issues during his papacy, including economic inequality and climate change, he called the world’s bishops to special meetings in Rome only to discuss families. He urged them to find creative ways of ministering to people who feel excluded because they are not living in line with Catholic doctrine on marriage.
Themes of welcome and inclusion for single parents, divorced and remarried people and cohabiting unmarried couples were amplified in the document Francis wrote in 2016, “Amoris Laetitia,” or “The Joy of Love.”
For instance, theologian Mary Catherine O’Reilly-Gindhart sees Francis saying that cohabiting unmarried couples “need to be welcomed and guided patiently and discreetly.” This allows priests to meet couples where they are rather than shaming them or forcing them to hide their living situations.
What’s the future of the church?
Francis’ critics worry that the pope is watering down Catholic doctrine on marriage and family. But what I argue is that Francis is not changing doctrine. He is encouraging a broader view of who counts as families inside and outside the church.
In the same documentary in which Francis made his remarks on same-sex civil unions, he also criticized countries with overly restrictive immigration policies, saying, “It’s cruelty, and separating parents from kids goes against natural rights.” He was referring to the right to family, which “exists prior to the State or any other community.”
The comments in the documentary show a persistent move toward welcoming families in contemporary Catholic thought. Francis proposes that a welcoming church should support all families, especially those who are hurting. Similarly, as he says, governments should do the same – including supporting gay and lesbian couples.
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