French journalist’s book is a ‘startling account of corruption and hypocrisy’, publisher says
Some of the most senior clerics in the Roman Catholic church who have vociferously attacked homosexuality are themselves gay, according to a book to be published next week.
Eighty per cent of priests working at the Vatican are gay, although not necessarily sexually active, it is claimed in the book, In the Closet of the Vatican.
The 570-page book, which the French journalist and author Frédéric Martel spent four years researching, is a “startling account of corruption and hypocrisy at the heart of the Vatican”, according to its British publisher Bloomsbury.
It is being published in eight languages across 20 countries next Wednesday, coinciding with the opening day of a conference at the Vatican on sexual abuse, to which bishops from all over the world have been summoned.
Martel, a former adviser to the French government, conducted 1,500 interviews while researching the book, including with 41 cardinals, 52 bishops and monsignors, 45 papal ambassadors or diplomatic officials, 11 Swiss guards and more than 200 priests and seminarians, according to a report on the Catholic website the Tablet.
Many spoke of an unspoken code of the “closet”, with one rule of thumb being that the more homophobic a cleric was, the more likely he was to be gay.
Martel alleges that one Colombian cardinal, the late Alfonso López Trujillo, who held a senior Vatican position, was an arch-defender of church teaching on homosexuality and contraception while using male prostitutes, the Tablet said.
The author found that some gay priests accepted their sexuality and a few maintained discreet relationships, but others sought high-risk casual encounters. Some were in denial about their sexuality.
Although the book does not conflate homosexuality with the sexual abuse of children, Martel describes a secretive culture among priests that creates conditions in which abuse is not confronted, say people familiar with the book’s contents.
According to Bloomsbury’s promotional material, Inside the Closet “reveals secrets” about celibacy, misogyny and plots against Pope Francis. It uncovers “a clerical culture of secrecy which starts in junior seminaries and continues right up to the Vatican itself”.
Francis has riled his conservative critics in the Vatican over his apparently softer tone towards gay people. A few months into his papacy, he told reporters who asked about a “gay lobby” at the Vatican: “If a person is gay and seeks God and has good will, who am I to judge?”
Last year Juan Carlos Cruz, a Chilean survivor of sexual abuse, said Francis told him in a private meeting: “Juan Carlos, that you are gay does not matter. God made you like this and loves you like this and I don’t care. The pope loves you like this. You have to be happy with who you are.”
But a Polish priest who was sacked from his Vatican job and defrocked after announcing he was gay has accused the church of making the lives of millions of gay Catholics “a hell”.
In a letter to Francis in 2015, Krzysztof Charamsa criticised what he called the Vatican’s hypocrisy in banning gay priests and said the clergy was “full of homosexuals”.
In December, Francis was quoted in a book about vocations as saying homosexuality was a “fashion” to which the clergy was susceptible.
“The issue of homosexuality is a very serious issue that must be adequately discerned from the beginning with the candidates [for the priesthood]. In our societies it even seems that homosexuality is fashionable and that mentality, in some way, also influences the life of the church,” he said.
The timing of Inside the Closet’s publication, at the start of a milestone summit on sexual abuse, will raise concerns that some people may seek to conflate the two issues.
But the book’s allegations are likely to be pored over by senior bishops flying into Rome from more than 100 countries for the four-day summit.
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The church’s leaders should be open to at least discussing thorny issues around its patriarchal culture and its teachings about human sexuality and gender.
By John Gehring
Several hundred Catholic bishops from around the country have gathered in Baltimore for a national meeting at a time when many of us faithful are grieving, angry and running out of patience. The horrifying scale of the clergy sexual abuse crisis, as chronicled by a Pennsylvania grand jury report in August that revealed widespread abuse and cover-up over several decades, underscores an obvious but essential point: Bishops can’t be trusted to police themselves.
Moreover, a recent investigation by The Boston Globe and The Philadelphia Inquirer found that more than 130 bishops — nearly one-third of those still living — have been accused of failing to adequately respond to sexual abuse in their dioceses. New explosions are still coming. Last month, a former assistant to Bishop Richard Malone of Buffalo released hundreds of secret documents that showed how the bishop continued to send predator priests back into parishes. Bishop Michael Bransfield of West Virginia resigned in September after claims that he had sexually harassed younger priests.
It’s not the first meeting of its kind: 16 years ago, after The Globe’s groundbreaking “Spotlight” investigation, bishops met in Dallas to adopt zero-tolerance policies. Any priest who had abused a minor would be removed. Civilian review boards would investigate claims of clergy misconduct. Those policies led to the removal of hundreds of priests, but the bishops didn’t implement procedures that held themselves to the same standard of accountability.
The Vatican, including Pope Francis, has also not done enough. A proposal to create a Vatican tribunal to evaluate accusations against bishops — an idea floated by the pope’s own Pontifical Commission for the Protection of Minors — has gone nowhere.
Marie Collins, an abuse survivor who resigned in frustration from the commission, rightly observed that “history will judge Pope Francis on his actions, not his intentions.”
The failure to hold bishops accountable perpetuates a privileged culture of clericalism that lets the hierarchy operate under different rules.
Bishops were scheduled to vote on policies to address the abuse crisis in Baltimore. But in a surprise move, Cardinal Daniel DiNardo, president of the United States Conference of Catholic Bishops, stunned his fellow bishops and media by announcing that the Vatican wanted those plans put on hold until after a February meeting in Rome called by Pope Francis that will bring together bishops from around the world. That could prove to be prudent for the final outcome, but it’s hard to overstate how tone deaf the timing is given the growing Catholic anger in the pews.
Whatever credibility the Catholic Church has left as a voice for justice in public life, the clock is ticking down fast.
Standards and systems that prioritize transparency and accountability are essential. But church leaders should also recognize that technical or bureaucratic responses are insufficient to address the urgency of this moment. The Catholic Church faces a profound crisis of legitimacy. This crisis is not only the product of sexual predation. Moving forward, Catholic leaders should be more open to at least discussing a host of thorny issues. The church’s patriarchal culture — most exemplified in excluding women from the priesthood — and its teachings about human sexuality and gender are rejected by not only many Americans but also a sizable share of faithful Catholics in the pews.
How does the church hope to influence the wider culture when pastors are ignored by many of its own flock?
At this dark crossroads for the Catholic Church, there is an opportunity for Pope Francis and the bishops to take a fresh look at the church and begin a prayerful discernment about the limits of patriarchy, human rights for L.G.B.T. people and the exclusion of women from the clergy. These will be uncomfortable but necessary topics to explore if the Catholic Church wants an era of renewal and its leaders hope to reclaim the ability to speak more persuasively to a diverse public square.
The final report from a recently concluded monthlong meeting at the Vatican that brought together young Catholics and hundreds of bishops from around the world acknowledged the need for a broader conversation about the church’s teachings on sexuality. There are questions, the report noted, “related to the body, to affectivity and to sexuality that require a deeper anthropological, theological, and pastoral exploration.” While conservative bishops such as Archbishop Charles Chaput of Philadelphia led the charge to make sure the descriptor “L.G.B.T.” was not included in a final report — a pre-synod working document used the term for the first time in Vatican history — that subtle but significant opening is an invitation for a long-overdue conversation.
Church teaching isn’t set by a poll or the shifting winds of popular opinion. At the same time, the church is not a static institution. Doctrine does change and develop. The Second Vatican Council met from 1962 until 1965, a time when bishops opened the windows of the church to the modern world. The council brought historic changes in the way Catholicism understood democracy, the Jewish faith, the role of lay Catholics, interfaith dialogue and liturgy.
The question isn’t whether the church should stay the same or change. Paradoxically, the church has always done both. The more essential question is whether a 2,000-year-old institution that thinks in centuries can once again stand with a foot firmly planted in the best of its tradition while stepping into the future renewed and relevant to a new generation.
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By Garry Wills
The grand jury report of Catholic priests’ predations in Pennsylvania is enough to make one vomit. The terrifying fact that hundreds of priests were preying upon over a thousand victims in that state alone makes one shudder at the thought of how many hundreds and thousands of abusers there are elsewhere in the nation, elsewhere in the world. It is time to stop waiting for more reports to accumulate, hoping that something will finally be done about this. Done by whom? By “the church”? If “the church” is taken to mean the pope and bishops, nothing will come of nothing. They are as a body incapable of making sense of anything sexual.
A wise man once told me that we humans are all at one time or another a little crazy on the subject of sex. A little crazy, yes. But Catholic priests are charged with maintaining The Big Crazy on sex all the time. These functionaries of the church are formally supposed to believe and preach sexual sillinesses, from gross denial to outright absurdity, on the broadest range of issues—masturbation, artificial insemination, contraception, sex before marriage, oral sex, vasectomy, homosexuality, gender choice, abortion, divorce, priestly celibacy, male-only priests—and uphold the church’s “doctrines,” no matter how demented.
Some priests are humane or common-sensible enough to ignore some parts of this impossibly severe set of rules, which gives them reason to be selective about sexual matters. Since scripture says nothing about most of these subjects, popes have claimed a power to define “natural law.” But the nineteenth-century English theologian John Henry Newman was right when he said, “The Pope, who comes of Revelation, has no jurisdiction over Nature.” That would be true even if the natural law being invoked had some philosophical depth, but Catholics are asked to accept childish versions of “natural law.” For instance, since the “natural” use of sex is to beget children, any use apart from that is sinful, and mortally sinful. Masturbate and you go to hell (unless, of course, you confess the sin to a priest, which gives an ordained predator the chance to be “comforting” about masturbation).
Contraception prevents the “natural” begetting? Condoms are a ticket to damnation. Homosexuality gives no “natural” progeny? Straight to hell! This is like saying that the “natural” aim of eating is for maintenance of life, so any eating that is not necessary for bodily preservation is a sin. Toast someone with champagne and you go to hell. “The church” adopted this simpleton’s view of natural law only after it had to abandon an equally childish argument from scripture. Pope Pius XI in his 1930 encyclical Casti Connubii noted that Onan was condemned to death for coitus interruptus with his brother’s widow, when “he spilled it [his seed] on the ground” (Genesis 38: 9-10). Dorothy Parker said she called her parrot Onan because it certainly spilled its seed on the ground. When Bible scholars pointed out that the Genesis passage concerned levirate marriage, later popes had to invent a lame natural law argument to replace the lame scriptural argument.
Priests are set apart, by celibacy, by sacramental powers. They are privileged, and they do not want to give up such influence. When dangers to their status come up, they must mute or minimize the dangers. After all, they do perform good work. Catholic charities are impressive. Priests cannot give people counsel and comfort if their position is compromised. This leads to a long-tacit bargain, a devil’s deal. If you do not challenge the priestly mystique, which bishops mean to use for good purposes, they will not reveal the vile treatment of boys. The priesthood itself is at stake.
And other things are at stake, too. Property, for instance. The first thing bishops have done when charged with abuse is to lawyer up. And lawyers advise their clerical clients not to show sympathy for victims, since that will strengthen their claim. If one has to recognize some responsibility, by all means do it quietly, paying victims but with an agreement that the victim will not talk about the payment. In order to buy this silence, church property must be protected.
To be a priest is to be a company man, the company being the pope and the hierarchy. The farther one rises in the hierarchy, the higher the stakes. Pope Francis probably does want to do something about the priest mystique; but he is surrounded by loyalists of Pope John Paul II and Pope Benedict XVI, and he is trammeled by his predecessors’ many years of priest-mystique maintenance, which is the principal task of many in Rome. Waiting for the pope to do something is to hope that the protector of the mystique will forswear the mystique.
Many victims of abuse by priests have made the mistake of reporting their charges to a bishop. They should have gone straight to a secular authority. To expect from the celibate clergy either candor or good sense on sexual matters is a fool’s game. The Vatican II Council proclaimed that the church is the people of God, not their rulers. The hierarchy, when it opposes the laity, makes itself the enemy of the church, not its embodiment. There are no priests in the Gospels (except Jewish priests at the Temple). Peter and Paul never called themselves or anyone else a priest. Jesus is not called a priest in the New Testament apart from a goofy claim in the late and suspect “Letter to the Hebrews,” in which Jesus is said to be a priest not in any Jewish line, but in that of a non-Jewish, so-called priest named Melchizedek, who can never die.
The laity should reclaim its centrality in the church. It has begun to do that in silent ways: for instance, by widespread disuse of the confessional (a medieval invention), by ignoring the ban on contraception (how otherwise could the birth rate of Catholics have declined so far, so fast?), by the number of Catholic abortions (registered by the Kinsey Institute), and by the drop in church attendance (after the pedophile scandals). Some Catholics, of course, have abandoned the church over one or more of these matters—as can be seen in the decline of the church in Ireland. But people like Bill Donohue of the Catholic League are upset at those who still consider themselves Catholic while ignoring “church teaching” on sexual matters, who go to communion without going to confession, who mock the absurdities called “natural law.”
Those who still want to stand with their Catholic brothers and sisters should not merely dissent in private ways, but should also speak up and demand what opinion polls show they really want for the church as the people of God. It is mandatory celibacy and male-only priesthood that is “unnatural.” Even an admired spiritual leader like Thomas Merton, who thought he could get away from temptation by sealing out “the world” in a monastery, fell madly in love with a young nurse when he had to go to a hospital. It was a love that Kaya Oakes, in a new book of tributes to Merton, thinks made him fully human for the first time.
That story is worth contemplating when we think of all the gay priests studied by the late monk, psychotherapist, and author Richard Sipe who were forced into a dishonesty by the church teaching against homosexuality that condemned them and sometimes made them cover up for other, pedophile priests committing vile acts against children because they had their own little hierarchy-imposed secret. They could resort to dodges like the claim that priests could not be bothered by the married life, with the problems of children, when their whole attention was on spiritual matters. We do not ask whether a surgeon or a pilot or even our family doctor is celibate for fear that, if not so, he will pay us less attention than he ought. In fact, it may be a recommendation for a family doctor that he knows what we all go through.
Rot and dishonesty are hard to claw out, especially when given centuries to embed themselves in the traditions of the church. We can only hope that, this late in the game, they can be cured. There is no way of knowing but to try.
Complete Article ↪HERE↩!
Gregory Baum was one of Roman Catholicism’s outstanding theologians of the 20th century, who let the Holy Spirit – rather than the institutional church – direct his restless, curious mind and could never understand why it landed him so consistently in controversy, criticism and vilification.
He called himself “the first Catholic theologian who publicly defended the ethical status of homosexual love.” He was reputed to be the author – certainly he was involved with the production – of the Winnipeg Statement of 1968 that distanced Canada’s Catholic bishops from Pope Paul VI’s July 1968 encyclical Humanae vitae, which prohibited artificial contraception.
Dr. Baum’s writing’s were accepting of liberation theology in the face of condemnation from the Vatican. He wrote on the works of tendentious Islamic reformer Tariq Ramadan. He was one of the church’s most eloquent and uncompromising advocates for social justice and society’s marginalized groups. He authored articles and books sympathetically explaining Quebec separatism to anglophone Canadians.
Though he was born into a Protestant Jewish family, he was drawn to Catholicism and the seminary in his 20s. He later left active priesthood and, in 1978, married a former nun. His autobiography, The Oil Has Not Run Dry: The Story of My Theological Pathway, published last year, revealed he was gay and had, in his 40s, a sexual relationship with a man.
“I did not profess my own homosexuality in public,” he wrote, “because such an act of honesty would have reduced my influence as a critical theologian.”
Indeed, throughout his adult life, he was one of the church’s great theologians on ecumenism, a fact that was noted in the citation when he was named an officer of the Order of Canada in 1990. As one of the Second Vatican Council’s periti (expert theologians) in the 1960s, he wrote an early draft of Nostra Aetate (In Our Time) – “The Declaration on the Relation of the Church with Non-Christian Religions” – that moved the church into the sunlight of accepting the unified spiritual goals of all humankind and especially the bonds between Christians and Jews, ending the church’s centuries-old branding of Jews as the killers of Jesus Christ.
He believed it was essential for the Catholic Church to change, to let power devolve from Rome. Well before the clerical sex-abuse scandal erupted, he diagnosed the church as “a company that becomes so big that it can’t be run any more.” Any management consultant, he wrote, would take one look at the church and would say, “This is simply impossible. You have to decentralize, you have to delegate. You need a different system.”
After studying for two years at New York’s New School for Social Research in the 1970s, he pioneered the introduction of sociology to religion, embracing the teachings and writings of political theorist Hannah Arendt and classical sociologists Marx, Tocqueville, Durkheim, Weber among others.
At the core of his theological convictions – and explaining so much of what he did – lay the writings of the early-20th-century French philosopher Maurice Blondel. They led to what may have been his most important book, Man Becoming: God in Secular Language, assessing positively Blondel’s acknowledgment of God’s redemptive presence in human history.
God, in other words, existed in the nitty-gritty of life – an “insider God,” as Toronto’s Regis College academic Mary Jo Leddy explained Dr. Baum’s view. You fall in love? That’s God at work.
God was on the ground with grace – the benevolence shown by God toward the human race, the spontaneous gift from God to people, “generous, free and totally unexpected and undeserved.”
As leading Canadian Catholic Church scholar Michael Higgins wrote of Dr. Baum six years ago, the embrace of Blondel’s thought “proved to be Baum’s Copernican revolution. Henceforth his writing, research, teaching, and activism would be shaped by Blondel’s views: his theological anthropology; his rejection of the church’s negative valuation of the secular; his belief in the ubiquity of grace.
“It was not a big step,” Dr. Higgins said, “from Baum’s adoption of Blondel’s inclusivity to his realization that God is mediated by all kinds of things besides the institutional church.” Not a big step for Dr. Baum, but a step many others could never take.
Dr. Baum died Oct. 18 in Montreal of kidney failure. He was 94. When he had entered hospital several days earlier, he told friends he was “disappearing inside.” Those, such as Dr. Leddy, who came from across Central and Eastern Canada to visit him in his last days found him sunny, genial and serene as death approached.
Blondel’s impact was the goalpost in the evolution of Dr. Baum’s thought – the finish line to the formal shaping of his mind. The whole journey of his life was an opening of his thought to God’s presence in history exhibiting an inclusiveness that outreached the writ of the institutional church.
Gerhard Albert Baum was born in Berlin on June 20, 1923, to Bettie (née Meyer) and Franz Siegfried Baum. His well-to-do Protestant father died early and his Jewish mother had a passion for medieval art and Gothic and Romanesque architecture, to which she introduced her son.
At the outbreak of the Second World War, she made the choice to send her 17-year-old son to England to escape persecution under the Nazi race laws. She never saw him again.
As a nurse, she became infected with pneumonia in the hospital where she worked and died during the war.
When he arrived, the teenager was interned by the British along with other German older teens and adults – many of them scholars who became volunteer teachers in the internship camps, which enthused him.
He was transferred in 1940 to an internship camp in Quebec. He came to the attention of a woman active in volunteer work who sponsored him to attend McMaster University in Hamilton, where he studied mathematics and physics.
He also began reading Catholic thinkers Thomas Aquinas and Étienne Gilson.who established the Pontifical Institute of Medieval Studies at University of Toronto.
One Christmas he was given a gift of The Confessions of St. Augustine, the autobiography of the great Church Father detailing, among other things, his conversion to Christianity – and the young student was hooked. In the year he graduated from McMaster, 1946, he decided to enter the Augustinian religious order to become a priest. At this point he adopted the name Gregory.
After ordination, he was sent by his order to Switzerland’s University of Fribourg for graduate studies. Along the way he read a book on the Catholic Church’s treatment of Jews and was appalled.
His dissertation, touching on the subject, was completed in 1956 and published two years later under the title That They May Be One: A Study of Papal Doctrine (Leo XIII–Pius XII).
The dissertation came to the attention of German Jesuit Cardinal Augustin Bea and Dutch priest Johannes Willebrands, president and secretary respectively of the Vatican’s newly established Secretariat for Christian Unity. They admired the book, and Dr. Baum found himself appointed to the Secretariat, assigned to help prepare for the Second Vatican Council announced by Pope John XXIII in 1959.
Dr. Baum later told the story of Cardinal Bea, during the Council years, assigning his staff to guard their manuscripts until they got to the translators and were published, to save them from being snatched and their texts altered by church conservatives.
Nostra Aetate was easily one of the most important and – particularly with its section on the Catholic Church’s relationship with Jews – one of the most controversial documents to emerge from the Second Vatican Council. It made Gregory Baum’s name as a theologian and confirmed him as a leading interpreter of the Council’s accomplishments.
It also established him as a clear spokesman and writer on the church in the modern world – a role which he carried out for five years, on Cardinal Bea’s instructions, travelling around North America giving talks on the Council’s work before taking up a professorship at University of St. Michael’s College at the University of Toronto.
The church was unable to contain his application of Blondellian thought and roaming intellectual curiosity.
Michael Higgins wrote of him, “Baum defines himself not as a theological shaper or foundational thinker, but as a journalist following his curiosity wherever it leads him.
“To Baum, one should note, ‘journalist’ does not betoken a scribbler with a deadline, but rather someone inexhaustibly fascinated with ideas, intellectual trends, and currents.” In an interview, Dr. Higgins called him an experimenter and explorer.
University of Toronto’s Prof. Stephen Scharper, a scholar in anthropology, environment and religion who did his doctorate under Dr. Baum’s supervision, described his work as “being attentive to where the Spirit was calling him.”
It called him repeatedly into controversy and censure, from which Dr. Baum never flinched.
He was thunderously criticized by the church hierarchy and had restrictions placed on his teaching after publicly dissenting from the Vatican’s 1976 Declaration on Sexual Ethics, with its strictures against homosexuality.
He was censured for declaring that the church was not immune from the social and institutional toxins that infect other organizations.
He himself openly criticized the church governance of Popes John Paul II and Benedict XVI – the latter who as Cardinal Joseph Ratzinger led the Vatican’s powerful Congregation for the Doctrine of the Faith, the church’s thought police (and whom Dr. Baum knew well as a fellow peritus at Vatican 2).
His frequent public speeches, to say the least, got up the nose of his superiors (his 1987 Massey Lecture explored liberation theology and its justifying biblical exegesis, much of which the Vatican considered Marxist).
Dr. Baum’s openness toward the ordination of women and gay marriage also made him a target for conservatives.
The mildest of his critics labelled him a dilettante driven by mere trendy nonconformism.
In the late 1970s, he was summoned by his Augustinian order under direction from Rome to return to the order’s monastery which he refused to do.
He eventually withdrew from active priestly ministry and accepted a teaching position at McGill University after reaching the then-mandatory age of 65 retirement at University of Toronto. In 1978, he married former nun Shirley Flynn. Her death in 2007 left him grieving her loss for the remainder of his life.
His departure from the priesthood was a mystery to many who knew him, until the publication of his 2016 autobiography revealed that he left the church because of his personal commitment to being gay.
Even before this revelation he had long been demonized by conservative Catholics for his writings and teachings. A 2012 interview on Catholic Salt + Light TV that he did with its chief executive, Rev. Thomas Rosica, generated hundreds of furious, outraged e-mails. “Yet Gregory was a very significant theologian of the Second Vatican Council,” Rev. Rosica said. “We owe much to him for his role in the decree of ecumenism and interfaith relations.”
Complete Article ↪HERE↩!
By Geraldine Gittens
Former president Mary McAleese has said that seminaries in Ireland should be “gay friendly”.
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!
Earlier this year, a small group of self-identified homophobic men were given the chance of a lifetime. They were presented with the rare opportunity to prove — despite the pervasive theory that homophobia is an expression of repressed homosexuality — that they themselves are actually straight.
And they failed! Lol.
Such are the results of a study recently published in the Journal of Sexual Medicine, titled “Homophobia: An Impulsive Attraction to the Same Sex?”
Researchers at the University of Geneva tested 38 heterosexual male subjects by having them first rate their levels of “homonegativity” to determine how antigay each of them were. Then the men participated in a sneaky little series of photo experiments designed “to evaluate their impulsive approach tendencies toward homosexual stimuli.”
The first experiment involved showing the (again: straight male) subjects a series of images of straight or gay couples in the center of a computer screen, and then repeatedly moving a small human figure toward or away from the central image several times. The second test required the men to rate images of gay or straight couples while equipment monitored how long their gaze lingered on each picture.
Altogether, the tests revealed that “men with a high homonegativity score looked significantly longer at homosexual than at heterosexual photographs,” while the non-homophobic men skipped by them more casually, at a “neutral” pace.
“For some homophobic men, there is a conflict between their reflective and their impulsive system,” lead researcher Boris Cheval said in an email. “They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same sex stimuli.”
“They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same -sex stimuli.”
Cheval previously told PsyPost that these results alone don’t exactly prove the men’s homophobic views are because of their own repressed homosexual desires. But he did point to a hidden gem of a study from 1996 for further reading.
In the 1996 study, researchers exposed 35 self-identified homophobes and 29 non-homophobes to gay, straight and lesbian porn. The men’s dicks were then literally monitored throughout the viewing process for each, which is just savage and amazing.
“Only the homophobic men showed an increase in penile erection to male homosexual stimuli,” that study concluded. “Homophobia is apparently associated with homosexual arousal that the homophobic individual is either unaware of or denies.”
Complete Article HERE!
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.
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Think about it!