03/21/17

John Boswell: Historian of gays and lesbians in Christianity

by

John Boswell (1947-1994) was a prominent scholar who researched and wrote about the importance of gays and lesbians in Christian history. He was born on March 20, 1947.

Boswell, a history professor at Yale University, wrote such influential classics as Christianity, Social Tolerance, and Homosexuality (1980) and Same-Sex Unions in Premodern Europe (1994).

Boswell converted from the Episcopal Church of his upbringing to Roman Catholicism at age 16. He attended mass daily until his death, even though as an openly gay Christian he disagreed with church teachings on homosexuality. He also helped found Yale’s Lesbian and Gay Studies Center in the late 1980s.

A linguistic genius, he used his knowledge of more than 15 languages to argue that the Roman Catholic Church did not condemn homosexuality until at least the 12th century in his book Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the 14th Century. A 35th-anniversary edition was published in 2015 with a foreword by queer religion scholar Mark Jordan.

Using some of his last strength as he battled AIDS, Boswell translated many rites of adelphopoiesis (Greek for making brothers) in his book Same-Sex Unions in Premodern Europe, presenting evidence that they were same-sex unions similar to marriage.

A 25th-anniversary collection analyzing Boswell’s work was published as “The Boswell Thesis: Essays on Christianity, Social Tolerance, and Homosexuality,” edited by Mathew Kuefler. Scholars take many different approaches, looking at Boswell’s career and influence, a Roman emperor’s love letters to another man; suspected sodomy among medieval monks; and genderbending visions of mystics and saints.

A scholar challenges Boswell’s interpretations in the 2016 book “Brother-Making in Late Antiquity and Byzantium: Monks, Laymen, and Christian Ritual” by Claudia Rapp. She offers evidence that the brother-making rite bears no resemblance to marriage. The author is professor of Byzantine studies at the University of Vienna in Austria. It is included in the Top 35 LGBTQ Christian books of 2016.

Boswell died an untimely death at age 47 from AIDS-related illness on Christmas Eve 1994. He remains an unofficial saint to the many LGBTQ Christians who find life-giving spiritual value in his historical research that affirms queer people in Christian history.

Shared gravestone of John Boswell and his life partner Jerone Hart

Boswell is buried beside his longtime partner Jerone Hart (1946-2010) at Grove Street Cemetery in New Haven, Connecticut. They are pictured together in photos on Boswell’s Findagave page with the caption, “partners in life, for life.” Their shared headstone is shaped to look like a book. An inscription reads, “To live in one’s memory is never to die.”

Books by John Boswell

Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the 14th Century

Same-Sex Unions in Premodern Europe

Links related to John Boswell

John Boswell Page at Fordham University

John Boswell profile at LGBT Religious Archives Network

John Boswell tribute at Yale AIDS Memorial Project (yamp.org)

John Boswell profile at Elisa Reviews and Ramblings
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This post is part of the LGBTQ Saints series by Kittredge Cherry. Traditional and alternative saints, people in the Bible, LGBTQ martyrs, authors, theologians, religious leaders, artists, deities and other figures of special interest to lesbian, gay, bisexual and transgender and queer (LGBTQ) people and our allies are covered.

 Complete Article HERE!

02/9/17

Most Religious Americans Support Gay Marriage, Poll Finds

By Samuel Smith

The majority of Americans who identify as religious say they favor allowing gays and lesbians to legally marry and oppose policies that would give business owners the right to refuse services to same-sex wedding ceremonies, according to data compiled by the Public Religion Research Institute.

John Sullivan (L) and Chris McCary, both from Anniston, Alabama, walk away from the Provincetown, Massachusetts Town Hall with their marriage license May 17, 2004. They were the first in line to file for a license and were married later in the day. In November 2003 the Massachusetts Supreme Judicial Court ruled that Massachusetts must allow same-sex couples to marry beginning May 17, 2004.

Last Friday, the Washington, D.C.-based polling firm released a new analysis drawn from interviews with 40,509 Americans throughout 2016 for PRRI’s American Values Atlas.

The data, which has an error margin of less than 1 percentage point, finds that the majority of only three religious demographics — white evangelical Protestants, Mormons and Jehovah’s Witnesses — said they oppose “allowing gays and lesbians to marry legally.”

While 58 percent of Americans said they support same-sex marriage, 61 percent of white evangelical Protestants, 55 percent of Mormons and 53 percent of Jehovah’s Witnesses signaled that they oppose the legalization of same-sex marriage, which happened in 2015 when the U.S. Supreme Court ruled that states cannot ban same-sex marriage, making it legal nationwide.

By comparison, only 28 percent of white Mainline Protestants and white Catholics, 25 percent of Hispanic Catholics and 30 percent of Orthodox Christians said they oppose allowing gays and lesbians to legally marry.

found that 54 percent of all Christians surveyed agreed that homosexuality should be accepted by society. Over half of all Roman Catholic, Mainline Protestant, Orthodox Christians and African-American Protestant respondents said they believe that homosexuality should be accepted in society, while only 36 percent of evangelical Protestants, 36 percent of Mormons and 16 percent of Jehovah’s Witnesses agreed.

As reports have indicated in the last week that President Donald Trump is considering a possible “religious freedom order” that conservative religious freedom advocates say could do many things to protect the rights of religious institutions and federal contractors to operate their organizations in accordance with their beliefs, the PRRI data also shows that most American religious demographics oppose allowing businesses to refuse services for same-sex wedding ceremonies based on religious objections.

In recent years, small business owners across the U.S. were fined, sued and punished over their refusal to provide services for same-sex weddings because their participation would violate their religious beliefs. Advocates have called for state governments to give these religious business owners accommodations to non-discrimination laws, while opponents claim such exemptions would give these businesses a license to discriminate.

Complete Article HERE!

12/12/16

When it comes to ordination, Pope Francis is still a puppet of the church

By refusing the ordination of women and gay priests, Francis is limiting his own legacy despite his declaration that ‘God is not afraid of new things’

‘Unless Francis expands and changes who makes decisions and how decisions are made in the Catholic church, his papacy will risk changing nothing in the long run.’

By

There’s a deep struggle going on in the Catholic church when it comes to power and who exercises it.

Pope Francis has shaken things up, and he has some of the bishops and cardinals mightily unnerved. The Vatican bureaucrats, known as the Curia, are unhappy with this pope.

On matters of faith and morals, Francis is mostly winning so far.

Francis is comfortable with “speaking truth to external power”: demanding governments pay attention to refugees and asylum seekers, to growing economic inequality, and to climate change.

Francis is also at ease with a less-than-certain church, particularly when it comes to questions of human relationships and moral prescriptions. Unlike his predecessor, the current pope is insistent that issues like birth control, divorce and remarriage are not black and white issues.

Earlier this year Francis released a document Amoris Laetitia, (On Love in the Family), in which the pope encouraged Catholic priests to confront the reality that human lives are messy and complex. He asserted that complicated moral issues that arise in human relationships must be responded to not with hard and fast rules, but rather by making conscientious decisions in the sight of God.

As Francis put it, the church is there to form consciences, not replace them.

This approach hasn’t sat well with some. Four cardinals recently sent Pope Francis a letter demanding yes or no answers to five questions they say he has left unanswered in Amoris Laetitia.

It’s unlikely Francis will give them the certainty they want. He wants them to get used to uncertainty, and discern the right approach in these modern times.

However, there is one area where Francis is ceding ground to the cardinals and the Curia: ordination.

Ordination equals power inside the Catholic church. Only the ordained can contribute to theology, form church teaching and set church rules. Only the ordained can control the money and the property. Only the ordained can respond to issues like the child sexual abuse crisis. Only the ordained can choose new bishops and cardinals. Only the ordained can administer the sacraments. Only the ordained can vote for the next pope.

On ordination, the Curia are pulling the pope’s puppet strings.

Case in point: gay priests.

Just a few years ago, during a “free-wheeling” conversation with reporters on a flight back from Brazil, Pope Francis was asked about gay clergy. Here was his response:

There is so much being written about the gay lobby. I haven’t met anyone in the Vatican yet who has “gay” written on their identity cards. There is a distinction between being gay, being this way inclined and lobbying. Lobbies are not good. If a gay person is in eager search of God, who am I to judge them? The Catholic Church teaches that gay people should not be discriminated against; they should be made to feel welcome.

That was 2013. Last week the Vatican’s Congregation on the Clergy last week released a document titled The Gift of Priestly Formation:

The Church, while profoundly respecting the persons in question, cannot admit to the seminary or holy orders those who practise homosexuality, present deep-seated homosexual tendencies or support the so-called ‘gay culture.’ Such persons, in fact, find themselves in a situation that gravely hinders them from relating correctly to men and women. One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies.

It seems the Curia decided that gay priests needed to be judged, after all.

In fact, the prohibition against homosexual men receiving ordination as cited above first appeared in 2005. The fact that this paragraph re-appeared, word for word, in 2016 seems to indicate that the Curia felt it necessary to clarify that the pope’s words – “who am I to judge” – in no way replace or modify formal church teaching when it comes to homosexual priests.

This new document last week follows last month’s declaration by Francis that women will never be ordained as Catholic priests.

Francis’ pronouncement on women priests didn’t come out of the blue. It was a sop to the Curia and those bishops and cardinals alarmed by the pope’s promise earlier in the year to review the question of whether women can be ordained as deacons.

Many assume that if women were granted ordination as Catholic deacons, ordination as priests would inevitably follow.

The Curia has for many years hoped a pope would declare the ban on women’s ordination as infallibly held – the highest, most solemn form of church teaching and most difficult to overturn. Pope John Paul II came close to doing so in 1995, and Francis’ statement this year, while not infallibly issued, made clear there would be no room in his papacy to move toward the priestly ordination of women.

Francis is fond of saying that “God is not afraid of new things.” But when it comes to ordination, Francis seems afraid of the Curia, and the Curia in turn seems afraid of women priests, married priests and gay priests.

This is the fatal flaw in Francis’ approach: by not speaking truth to internal power, by refusing to contemplate how ordination could be expanded, Francis is limiting his own legacy.

Unless Francis expands and changes who makes decisions and how decisions are made in the Catholic church, his papacy will risk changing nothing in the long run.

All his emphasis on the poor, the dispossessed and the climate will end up being just that – emphasis only. All his commentary about facing uncertainty and complexity of modern life will be just that – commentary.

Francis said he imagined his papacy will be short, maybe only four or five years.

Once Francis leaves the papacy who will hold the power? Who will make the black and white rules? The all-male priesthood, the traditionalist cardinals and the Curia, no longer unnerved, and back in charge.

Complete Article HERE!

10/6/16

Common Declaration by Pope Francis and Archbishop of Canterbury Justin Welby

Statement issued as 19 pairs of Anglican, Roman Catholic bishops sent out on mission

Pope Francis (R) smiles with Archbishop of Canterbury Justin Welby at the end of vespers prayers at the monastery church of San Gregorio al Celio in Rome, Italy, October 5

Pope Francis (R) smiles with Archbishop of Canterbury Justin Welby at the end of vespers prayers at the monastery church of San Gregorio al Celio in Rome, Italy, October 5

Pope Francis and Archbishop of Canterbury Justin Welby have said that they are “undeterred” by the “serious obstacles” to full unity between Anglicans and Roman Catholics.

In a Common Declaration, issued in Rome Oct. 5, the two say that the differences “cannot prevent us from recognizing one another as brothers and sisters in Christ by reason of our common baptism. Nor should they ever hold us back from discovering and rejoicing in the deep Christian faith and holiness we find within each other’s traditions.”

The Common Declaration was made at a service of Vespers in the Church of Saint Gregory on the Caelian Hill in Rome, from where, in 595AD, Pope Gregory sent Augustine to evangelise the Anglo-Saxon people. Augustine became the first archbishop of Canterbury in 597.

During the service, 19 pairs of Anglican and Roman Catholic bishops from across the world were commissioned by the pope and the archbishop before being “sent out” in mission together. Among the 19 pairings are Episcopal Bishop of Tennessee John Bauerschmidt and Roman Catholic Auxiliary Bishop of Baltimore Dennis Madden.

Pope Francis told them: “Fourteen centuries ago Pope Gregory sent the servant of God, Augustine, first Archbishop of Canterbury, and his companions, from this holy place, to preach the joyful message of the Word of God. Today we send you, dear brothers, servants of God, with this same joyful message of his everlasting kingdom.”

And Welby said: “Our Savior commissioned his disciples saying, ‘Peace be with you’. We too, send you out with his peace, a peace only he can give. May his peace bring freedom to those who are captive and oppressed, and may his peace bind into greater unity the people he has chosen as his own.”


Common Declaration

of HIS HOLINESS Pope Francis

and HIS GRACE Justin Welby ARCHBISHOP OF CANTERBURY

Fifty years ago our predecessors, Pope Paul VI and Archbishop Michael Ramsey met in this city hallowed by the ministry and blood of the Apostles Peter and Paul. Subsequently, Pope John Paul II with Archbishop Robert Runcie, and later with Archbishop George Carey, and Pope Benedict XVI with Archbishop Rowan Williams, prayed together here in this Church of Saint Gregory on the Caelian Hill from where Pope Gregory sent Augustine to evangelise the Anglo-Saxon people. On pilgrimage to the tombs of these apostles and holy forebears, Catholics and Anglicans recognize that we are heirs of the treasure of the Gospel of Jesus Christ and the call to share that treasure with the whole world. We have received the Good News of Jesus Christ through the holy lives of men and women who preached the Gospel in word and deed and we have been commissioned, and empowered by the Holy Spirit, to be Christ’s witnesses “to the ends of the earth” (Acts 1: 8). We are united in the conviction that “the ends of the earth” today, is not only a geographical term, but a summons to take the saving message of the Gospel particularly to those on the margins and the peripheries of our societies.

In their historic meeting in 1966, Pope Paul VI and Archbishop Ramsey established the Anglican-Roman Catholic International Commission to pursue a serious theological dialogue which, “founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed”. Fifty years later we give thanks for the achievements of the Anglican-Roman Catholic International Commission, which has examined historically divisive doctrines from a fresh perspective of mutual respect and charity. Today we give thanks in particular for the documents of ARCIC II which will be appraised by us, and we await the findings of ARCIC III as it navigates new contexts and new challenges to our unity.

Fifty years ago our predecessors recognized the “serious obstacles” that stood in the way of a restoration of complete faith and sacramental life between us. Nevertheless, they set out undeterred, not knowing what steps could be taken along the way, but in fidelity to the Lord’s prayer that his disciples be one. Much progress has been made concerning many areas that have kept us apart. Yet new circumstances have presented new disagreements among us, particularly regarding the ordination of women and more recent questions regarding human sexuality. Behind these differences lies a perennial question about how authority is exercised in the Christian community. These are today some of the concerns that constitute serious obstacles to our full unity. While, like our predecessors, we ourselves do not yet see solutions to the obstacles before us, we are undeterred. In our trust and joy in the Holy Spirit we are confident that dialogue and engagement with one another will deepen our understanding and help us to discern the mind of Christ for his Church. We trust in God’s grace and providence, knowing that the Holy Spirit will open new doors and lead us into all truth (cf. John 16: 13).

These differences we have named cannot prevent us from recognizing one another as brothers and sisters in Christ by reason of our common baptism. Nor should they ever hold us back from discovering and rejoicing in the deep Christian faith and holiness we find within each other’s traditions. These differences must not lead to a lessening of our ecumenical endeavours. Christ’s prayer at the Last Supper that all might be one (cf. John 17: 20-23) is as imperative for his disciples today as it was at that moment of his impending passion, death and resurrection, and consequent birth of his Church. Nor should our differences come in the way of our common prayer: not only can we pray together, we must pray together, giving voice to our shared faith and joy in the Gospel of Christ, the ancient Creeds, and the power of God’s love, made present in the Holy Spirit, to overcome all sin and division. And so, with our predecessors, we urge our clergy and faithful not to neglect or undervalue that certain yet imperfect communion that we already share.

Wider and deeper than our differences are the faith that we share and our common joy in the Gospel. Christ prayed that his disciples may all be one, “so that the world might believe” (John 17: 21). The longing for unity that we express in this Common Declaration is closely tied to the desire we share that men and women come to believe that God sent his Son, Jesus, into the world to save the world from the evil that oppresses and diminishes the entire creation. Jesus gave his life in love, and rising from the dead overcame even death itself. Christians who have come to this faith, have encountered Jesus and the victory of his love in their own lives, and are impelled to share the joy of this Good News with others. Our ability to come together in praise and prayer to God and witness to the world rests on the confidence that we share a common faith and a substantial measure of agreement in faith.

The world must see us witnessing to this common faith in Jesus by acting together. We can, and must, work together to protect and preserve our common home: living, teaching and acting in ways that favour a speedy end to the environmental destruction that offends the Creator and degrades his creatures, and building individual and collective patterns of behaviour that foster a sustainable and integral development for the good of all. We can, and must, be united in a common cause to uphold and defend the dignity of all people. The human person is demeaned by personal and societal sin. In a culture of indifference, walls of estrangement isolate us from others, their struggles and their suffering, which also many of our brothers and sisters in Christ today endure. In a culture of waste, the lives of the most vulnerable in society are often marginalised and discarded. In a culture of hate we see unspeakable acts of violence, often justified by a distorted understanding of religious belief. Our Christian faith leads us to recognise the inestimable worth of every human life, and to honour it in acts of mercy by bringing education, healthcare, food, clean water and shelter and always seeking to resolve conflict and build peace. As disciples of Christ we hold human persons to be sacred, and as apostles of Christ we must be their advocates.

Fifty years ago Pope Paul VI and Archbishop Ramsey took as their inspiration the words of the apostle: “Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3: 13-14). Today, “those things which are behind” –  the painful centuries of separation –have been partially healed by fifty years of friendship. We give thanks for the fifty years of the Anglican Centre in Rome dedicated to being a place of encounter and friendship. We have become partners and companions on our pilgrim journey, facing the same difficulties, and strengthening each other by learning to value the gifts which God has given to the other, and to receive them as our own in humility and gratitude.

We are impatient for progress that we might be fully united in proclaiming, in word and deed, the saving and healing gospel of Christ to all people. For this reason we take great encouragement from the meeting during these days of so many Catholic and Anglican bishops of the International Anglican-Roman Catholic Commission for Unity and Mission (IARCCUM) who, on the basis of all that they have in common, which generations of ARCIC scholars have painstakingly unveiled, are eager to go forward in collaborative mission and witness to the “ends of the earth”. Today we rejoice to commission them and send them forth in pairs as the Lord sent out the seventy-two disciples. Let their ecumenical mission to those on the margins of society be a witness to all of us, and let the message go out from this holy place, as the Good News was sent out so many centuries ago, that Catholics and Anglicans will work together to give voice to our common faith in the Lord Jesus Christ, to bring relief to the suffering, to bring peace where there is conflict, to bring dignity where it is denied and trampled upon.

In this Church of Saint Gregory the Great, we earnestly invoke the blessings of the Most Holy Trinity on the continuing work of ARCIC and IARCCUM, and on all those who pray for and contribute to the restoration of unity between us.

Rome, 5 October 2016

HIS GRACE JUSTIN WELBY                                   HIS HOLINESS FRANCIS

Complete Article HERE!

09/12/16

How One Catholic Church Is Supporting Its LGBTQ Members

By Sara Coughlin

St. Matthew Catholic Church: LEAD Ministry

St. Matthew Catholic Church: LEAD Ministry


 When journalist and videographer Eric Kruszewski first learned about LEAD, an LGBT church outreach program started at St. Matthew Catholic church, he knew he needed to see its work in action — and capture the stories of the people involved.

His curiosity took him to Baltimore, MD, where St. Matthew is located and where he met Father Joe Muth, Jr., the church’s pastor, who is passionate about welcoming members of the LGBTQ community and their allies back into the faith. Kruszewski’s resulting video series tells stories that range from a lesbian former nun’s decision to leave the Church to a mother of gay and straight children learning how to be an ally.

“I don’t think the institutional church realizes how hurtful they are to homosexual people,” Muth says in the video above, one episode in the series.

LEAD, which stands for LGBT Educating and Affirming Diversity, meets every month. During meetings, people are welcome to introduce themselves to the group and speak about their faith, their sexuality, and how those two parts of their identities interact. It was during these meetings that Kruszewski was able to see just how devoted the members were to Catholicism, in spite of the hostile treatment they’d received before coming to St. Matthew.

“I was astonished at how people could have such unwavering, strong faith, even though they’re looking at a church that doesn’t fully accept them,” Kruszewski told Refinery29.

He said that this may stem from the fact that most LEAD members grew up with the Church and are, in fact, all baptized Catholics.

“When you’ve spent decades believing in something and living its teachings, it’s really hard for somebody to say, ‘Now that you’ve found your sexuality, you can’t believe anymore,'” Kruszewski said.

Fortunately, LEAD and Muth have become major sources of security and positivity for everyone who joins St. Matthew, regardless of their sexual identities. It’s a rare safe space for LGBTQ Catholics who seek to maintain — and nurture — these two seemingly disparate parts of their identities.

Check out the video above to learn the stories behind LEAD and some of its members, and watch the rest of Kruszewski’s series here.

Complete Article HERE!

08/27/16

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!

07/19/16

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!

02/12/16

Catholic bishop to women, gays: I’m sorry

By Michael O’Loughlin

Hands-clasped-forgiveness

If you’ve ever felt unwelcome at Church because of your gender, race, or sexual orientation, a Massachusetts bishop has a message for you: I’m sorry.

Bishop Mitchell T. Rozanski of Springfield used the occasion of Ash Wednesday to mark Pope Francis’ Jubilee of Mercy by apologizing to and seeking reconciliation with Catholics in Western Massachusetts.

Rozanski, sent from Baltimore to lead the 217,000-member diocese in 2014, said that ongoing fallout from the clergy sexual abuse scandal, shuttered and merged churches, and less than welcoming parishes have caused a rupture between the Church and some of the faithful.

He says he is seeking forgiveness.

“There are many people hurting in our Catholic community from the pain caused by our past failings as a diocese, as well as the grievous actions of some who ministered in our church,” he wrote in a pastoral letter on evangelization. “The reality of this pain is that it still echoes many years later, as was given witness in our recent diocesan survey.”

Through that survey, completed by 3,000 local Catholics, Rozanski said he learned that some Catholics don’t feel welcome in churches and thus stop participating in the faith.

“Still there are others who have distanced themselves because they feel unwelcomed. The reasons here can vary, but key among them are race and cultural differences, a sense of gender inequality as well as sexual orientation,” he wrote. “Others have been treated unkindly, impatiently, or rudely by clergy, religious, ministers, and staff of parishes — all which is unacceptable.”

Mitchell-T.-RozanskiI ask your forgiveness,” he continued.

He said parishes “must be inviting and energetic environments, founded both in our traditions but also the reality of everyday life,” and urged local Catholics to “to evangelize those who were once, but are no longer with us.”

“We need you, we need your presence, your gifts and your talents. We need you to complete our community, to enrich it, to make it better and more effective,” he wrote.

He quoted one of the people who took part in the diocesan survey, who wrote, “The gay community feels that they aren’t welcome. They don’t want to espouse another religion; therefore, they don’t attend church at all. Hopefully, a special outreach could be done to them.”

Rozanski said that revitalizing the diocese through evangelization would be a “daunting task,” but urged Catholics “to walk beyond our parish boundaries, without fear, to demonstrate the faith we celebrate in liturgy takes form in the reality of the world around us.”

Rozanski opened the letter by asking several questions about love and forgiveness, urging Catholics to look the Pope Francis as an example of how to love like God, who “looks beyond our faults and failings and loves us just as we are.”

Pope Francis launched the Jubilee of Mercy in December, opening a special holy year during which Catholics are encouraged to go to confession and walk through designated holy doors in order to have their sins forgiven. The pope has made mercy and forgiveness the hallmarks of his papacy.

“Do you believe in a God who loves you?” Rozanski asked. “Do you believe in a God who forgives? Are you able to offer forgiveness to those who have hurt you? Are you able to ask forgiveness from them?”

Complete Article HERE!

11/12/15

Not all gay Catholics are pleased about how Vatican priest came out of the closet

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Krzysztof Charamsa, left, who worked for a Vatican office, appears at the news conference with his partner, Eduardo, on Oct. 3 in Rome.

 

Two days before a longtime Vatican official burst from his stained-glass closet last month, he was dining with an Italian media consultant inside an elegant restaurant on the right bank of Rome’s Tiber River. The topic of conversation: How should the official come out?

Krzysztof Charamsa was still employed at one of the Holy See’s most powerful offices, the Congregation for the Doctrine of the Faith. But after decades of hiding, the 43-year-old gay Polish priest wanted to come out with a flourish. He was no longer afraid to confront a church he saw as intrinsically “homophobic” and proposed a symbolic news conference outside the headquarters of the Congregation — the very institution charged with defending and disseminating Catholic teachings around the globe.

But Emilio Sturla, a public relations consultant who worked closely with gay Catholic groups and was helping Charamsa, strongly suggested he reconsider, both men recalled. The public and the church, Sturla insisted, would see such a move as too incendiary.

“But that’s what he wanted,” Sturla said. “To be provocative.” And that’s what he did.

Their conversation suggests how even before it happened, Charamsa’s high-profile debut — including its timing right before a major Vatican meeting of the church hierarchy — was already controversial among the small group of gay Catholics aware of his plans.

Charamsa’s move brought the expected denunciations from the church and religious conservatives, who pointed out that he had violated his vow of chastity and the church’s teachings on homosexuality. More surprisingly, his actions have also sparked a split among gay Catholics.

The church officially teaches that homosexual desires are not sinful unless acted upon and calls on gays and lesbians to live lives of chastity. It teaches that gays are deserving of human dignity. But it also describes homosexual acts as a sin that is “intrinsically disordered” and a “grave depravity.”

As Pope Francis opens the door to more inclusion of gay people, Charamsa’s coming out — and the reactions to it — cuts to the heart of a debate raging among gay Catholics worldwide: Should they use gentle dialogue or open confrontation in pushing for change?

Many gay activists are cheering Charamsa’s action, heralding him as a Vatican whistleblower. In two days of extensive interviews with The Washington Post, for instance, Charamsa said the Vatican office where he worked routinely shut down priests and bishops calling for more acceptance of gay people. He describes an angry uproar in its halls on the day in 2013 when Francis, responding to a question about gay priests, famously declared, “Who am I to judge?”

Yet at a time when they can almost smell what they call the sweet scent of change, some gay Catholics counter that Charamsa’s “theatrical” coming out may have done more harm than good. It could, they say, embolden church hard-liners and have a chilling effect on the slowly thawing relations between gay people and the Catholic Church.

Spanish Cardinal Ricardo Blazquez Perez, right, reads a newspaper showing a picture of gay bishop Krzysztof Charamsa and his partner Eduard before the start of the morning session of the Synod of bishops on family issues, at the Vatican, Friday, Oct. 9, 2015. Last week the Vatican fired Charamsa who came out as gay on the eve of the meeting of the world's bishops. (AP Photo/Alessandra Tarantino)

Spanish Cardinal Ricardo Blazquez Perez, right, reads a newspaper showing a picture of gay bishop Krzysztof Charamsa and his partner Eduard before the start of the morning session of the Synod of bishops on family issues, at the Vatican, Friday, Oct. 9, 2015. Last week the Vatican fired Charamsa who came out as gay on the eve of the meeting of the world’s bishops.

Charamsa is unbowed. The church, he said, has deployed “Nazi words” against gays, and the time has come to respond. Referring to the 1969 New York riots that became a milestone in the American gay rights movement, he said, “The church needs a Stonewall.”

From closet to stage

“Here I go,” Charamsa said with a grin, walking down the center aisle of the Morality Theater on a recent evening in Arenys de Munt, Spain — a small town 28 miles northeast of Barcelona. He is a tad nervous. Laughing a little too hard. His hands perspiring. It is his first major public appearance since his big splash on Oct. 3, and he wants it to be good.

Charamsa doesn’t get far before 72-year-old Jaume Torrent grabs his arm. Torrent’s bear cub of a husband, a 39-year-old bearded construction worker, is standing close, wearing a tight T-shirt and a smile of admiration as the two gush praise at Charamsa.

“You!” beams Torrent, a self-described gay Catholic. He’s one of a crowd of more than 100 — a good chunk of them gays and lesbians — who have turned out to hear Charamsa speak. “You brave man. You did not hide. We are so proud of you.”

Charamsa is living a sort of self-imposed exile now, in an apartment in Barcelona he shares with his Spanish boyfriend, Eduardo. He refuses to say when or where they met, though people familiar with the couple say it was at least a year ago. Yet Charamsa is not focused on telling his own story — he’s still guarded about his childhood, his partner, his gay life as a priest. Instead, he’s focusing on what he feels is the big issue: homophobia within the Catholic Church.

He grew up in the Baltic port city of Gdynia, the son of an economist father and a mother who was a devout Catholic. At a young age, he became an altar boy, and then, a priest, at a time when the priesthood in Poland was a convenient place for gay men to remain unmarried and yet still obtain a measure of social standing. In fact, some studies have suggested that homosexuality is more prevalent in the priesthood overall than in the general population. But Charamsa describes his calling from God as genuine.

When Charamsa was young, the church’s teachings on homosexuality — something it calls an “intrinsic moral evil” — led him to personal torment and self-hate, he said. Today, he blames the church’s grip on largely Catholic Poland for a powerful strain of homophobia that still lingers there.

“It was the horrible problem of my life,” he said. “It was like hell. I prayed for years for God to take away this illness.”

His thinking had not changed, he said, when he began working at the Vatican in 2003, laboring in a mid-level administrative post and analyzing doctrinal papers. There are regular, if unofficial, social meetings of gay priests in Italy, including those from the Vatican, according to one gay priest who has attended them. But Charamsa says he was never part of that crowd.

Instead, he said, until meeting Eduardo, he led a highly closeted life that allowed him to observe homophobia close up at the Congregation for the Doctrine of the Faith — once known as the Holy Office of the Inquisition.

Inside its halls, Charamsa said, the issue of homosexuality “is only spoken about in jokes.” He compares it to the macho climate of, say, a sports team. Modern textbooks on human sexuality are rarely, if ever, studied. He said he saw careers destroyed after clerics appeared to get soft on gays. Suspicion of being gay, meanwhile, was reason enough to bar the promotions of priests to higher ranks.

Any move toward a more accepting stance, he said, was routinely stamped out. He recalls, for instance, an “internal persecution” of Bishop Piero Marini in 2013 after the Vatican official openly called for recognition of the moral value of same-sex unions. The Congregation, Charamsa said, insisted the bishop clarify true church teachings.

On the day in July 2013 when Pope Francis responded “Who am I to judge?” after being asked a question about gay priests, Charamsa said, there was an uproar within the Congregation. Its conservative prefect, Cardinal Gerhard Müller, had “only bad things” to say about the pope in response, Charamsa said.

The Vatican declined to comment on any of Charamsa’s allegations.

Today, he calls his highly public coming out a form of “protest,” one that came together recently after he accepted himself and came to feel that the church, not his sexual orientation, was the problem. He is now on a one-man mission to challenge its teachings — something he is doing in regular media interviews, a book he is penning, even a blunt letter to the pope in which he derided the church for its “diabolical instruction.” It is a series of decisions that have come with a high price.

In fact, by Oct. 3 — the day that Charamsa held his news conference — he had already come out in interviews published over the previous 24 hours in the Polish and Italian media. But it was only that day, as he faced reporters, that his story truly went global.

Sturla, the media consultant, ultimately persuaded Charamsa to move his news conference to a lower-key setting at the Rome restaurant where the two had dined two days earlier. As the cameras rolled, Charamsa held hands with, and hugged, Eduardo while vowing to make “an enormous noise for the good of the church.”

Soon after, Charamsa was evicted by the nun running the Rome convent where he had lived for years as a chaplain, he said. His brother’s children are being bullied at school, and his mother is facing pressure at her church in his native Poland, he added. The Vatican fired him on the spot, leaving him unemployed. And his bishop in Poland suspended him, stripping him of the right to wear the Roman collar and celebrate Mass.

Technically, Charamsa said, he remains ordained. In a statement, his bishop left the door open for Charamsa’s return to the practicing priesthood should he repent. But it’s an offer, Charamsa told his applauding audience in Spain, that he has declined.

“I’ve come out of the closet,” he said, “and I’m not going back.”

Strategic differences

Critics of Charamsa’s public protest also question his timing. On Oct. 3, the day of the news conference, Andrea Rubera was across town helping manage a major meeting in Rome of gay Catholics. Rubera, the spokesman for an Italian gay group advocating a gentler approach toward change in the church, was hopeful about the major Vatican synod starting the next day. Bishops were set to discuss, among other issues, the church’s approach toward gays and lesbians. His group had even managed to secure a Catholic bishop — the Rev. José Raúl Vera López of Saltillo, Mexico — to speak at the meeting.

Then Charamsa dropped his bombshell.

“We spent a year organizing that conference,” Rubera said. “But the day it happened, the press showed up, and all they wanted to talk about was Charamsa.”

Under Francis, Rubera said, he has sensed a subtle but important shift in the icy relationship between homosexuals and the Catholic Church in Italy. One local parish in Rome, he said, is now openly inviting gay Catholics to participate in church events — something once unthinkable. Yet Charamsa’s “theatrical” coming out, he says, put those gains in jeopardy and sabotaged the synod, which failed to break any new ground on homosexuality.

“Our fear now is that his coming out, and the way he came out, will build a wall, not a bridge,” Rubera said.

Said Michael Brinkschröder, coordinator of the European Forum of Christian LGBT Groups: “I think many cardinals — for example, Cardinal Müller — might have felt pressured [by Charamsa’s move]. My position is that pressure is not the appropriate means to achieve change.”

In fact, shortly before Charamsa’s announcement, the priest had consulted with a small group of leading voices in the gay Catholic communities in Poland, Britain and Italy. All were strongly in favor of his coming out. But several disagreed with him on key points.

Charamsa says that gay Catholics advocating less confrontational methods have thus far failed to produce results. He welcomes Francis’s more inclusive approach but also describes it as mostly “words.” Rather than being a product of his coming out, the lack of a new approach at the synod is the product of entrenched church thinking that needs to be more boldly challenged, he said.

That, he says, is his new calling.

“I was in a prison of my mind,” he said.

But no more.

Complete Article HERE!

10/2/15

Yes, Pope Had a Private Meeting — With a Gay Couple

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Yayo Grassi (left) watches as his partner Iwan hugs Pope Francis