The Vatican this month is showing unprecedented, if symbolic, outreach on issues of human sexuality, using for what’s believed to be the first time the term “LGBT” in a planning document for a huge upcoming bishops meeting. Vatican officials also invited to speak at a second global meeting a prominent advocate for LGBT people, something some gay Catholic groups say has never been done.
The two moves, announced in the past 10 days, are being seen by church-watchers as largely an effort to speak in a more respectful way with a younger generation of Catholics who are confronting the church on topics from female priests and abortion to sexuality — but who are clearly not ready to totally walk away from the faith.
The efforts related to the Synod of Bishops on Young People (in October) and the World Meeting of Families (in August) are part of an explicit push by Pope Francis’s church to say “we have to pay attention to this whole LGBT reality, especially for those who have chosen to remain in the church,” said the Rev. Thomas Rosica, who has often served as an English assistant to the Vatican press office.
On Tuesday, the Vatican released the details of the bishops’ synod, or meeting, the third in major global gatherings about the family. The others were in 2014 and 2015. While the document was released only in Italian, the National Catholic Reporter noted it was the first time the acronym was used. The Catholic Church “has in the past formally referred to gay people as ‘persons with homosexual tendencies,’ ” the Reporter said.
Rosica agreed it was a first, but said “they’re just using the lingo young people use. There’s nothing earth-shattering.” Vatican spokeswoman Paloma Garcia Ovejero declined to comment on the reason for the adoption of the acronym beyond saying, “I guess there’s no specific answer … it’s just the result of so many proposals and will be used as a ‘tool’ for discussion.”
Vatican spokesman Greg Burke did not respond to a request for comment.
Hundreds of bishops will attend the meeting in Rome to discuss how they can serve young people better. Their meeting will touch on topics from lack of job opportunities for young people in some places and migration to digital addiction and the struggle for reliable news.
In a section of the synod outline called “the body, affectivity and sexuality,” reports the Catholic Reporter, “It states: ‘Sociological studies demonstrate that many young Catholics do not follow the indications of the Church’s sexual moral teachings. … No bishops’ conference offers solutions or recipes, but many are of the point of view that questions of sexuality must be discussed more openly and without prejudice.’ ”
“There are young Catholics that find in the teachings of the Church a source of joy and desire ‘not only that they continue to be taught despite their unpopularity, but that they be proclaimed with greater depth,’ ” the Catholic Reporter quotes the document as saying. “Those that instead do not share the teachings express the desire to remain part of the Church and ask for a greater clarity about them.”
Francis DeBernardo, executive director of New Ways ministry, which aims to connect gay Catholics and their church, said the use of the term LGBT is very significant — especially compared with past language, such as people with “homosexual inclinations.”
“That said, there is nothing in this new document that indicates a change in church teaching. It simply indicates a new openness to discuss these issues more respectfully. How they actually conduct the synod, and, more importantly, what the final synod document will say, is much more important than these developments,” he wrote in an email to The Washington Post.
The second development involves the World Meeting of Families, a massive, Vatican-run event the Catholic Church holds once every three years. The last time it was held, in 2015, Francis was in Philadelphia. The church faced criticism from LGBT advocates when the only sign of gay families amid a days-long display of family issues was a gay man and his mother talking about celibacy.
Eight days ago, the Vatican announced details of the next World Meeting, Aug. 21 to 26 in Dublin. Among many other speakers will be the Rev. Jim Martin, a New York City Jesuit popularly known as Stephen Colbert’s pastor — but within the church as a fierce advocate for positive images and engagement with gay Catholics. Martin will be the first speaker at a World Meeting “on positive pastoral outreach to LGBT people,” the Associated Press reported“Building a Bridge,” about Catholic outreach to the LGBT community, has had several talks canceled in the United States in recent months because of pressure from conservative groups who oppose his call for the church to better accompany gay Catholics, the AP reported.
A contemporary Jesus arrives as a young gay man in a modern city with “The Passion of Christ: A Gay Vision” by Douglas Blanchard. The 24 paintings present a liberating new vision of Jesus’ final days, including Palm Sunday, the Last Supper, and the arrest, trial, crucifixion and resurrection.
“Christ is one of us in my pictures,” says Blanchard. “In His sufferings, I want to show Him as someone who experiences and understands fully what it is like to be an unwelcome outsider.” Blanchard, an art professor and self-proclaimed “very agnostic believer,” used the series to grapple with his own faith struggles as a New Yorker who witnessed the 9/11 terrorist attacks.
High-quality reproductions of Doug Blanchard’s 24 gay Passion paintings are available at: http://douglas-blanchard.fineartamerica.com/ Giclee prints come in many sizes and formats. Greeting cards can be purchased too. Some originals are also available.
It might have been the first academic textbook that greeted the masses via the medium of Garry Trudeau’s comic Doonesbury. In a series of strips in June 1994, recently outed gay character Mark Slackmeyer attempts to pick up a fundamentalist Christian married man, and tells him that the church had, for a millennium, performed gay-marriage ceremonies. “Where did you hear such garbage?” the man replies, irate.
“It’s in a new book by this Yale professor,” answers Slackmeyer. “His research turned up liturgies for same-sex ceremonies that included communion, holy invocations and kissing to signify union. They were just like heterosexual ceremonies, except that straight weddings, being about property, were usually held outdoors. Gay rites, being about love, were held INSIDE the church!”
That week, at least two Illinois newspapers refused to print the strips, while a few dozen readers rang the distributor to ask “why Garry Trudeau exists to make their lives unhappy.” If the strip provoked controversy, the book, Same-Sex Unions in Premodern Europe, incited outrage both within and outside of the academic community. Its author, scholar John Eastburn Boswell, known as Jeb, died six months after the comic strips ran at the age of 47, of AIDS-related complications.
In barely 20 years at Yale, Boswell’s work as a historian managed to set the cat among the pigeons to stupendous effect, through years of meticulous scholarship that, if correct, undermined the very foundation of much modern homophobia. In the introduction to his 1980 American Book Award-winning Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century, he observed that gay people were “still the objects of severe proscriptive legislation, widespread public hostility, and various civil restraints, all with ostensibly religious justification.” Boswell’s work suggested, however, that this “religious justification” might, in fact, be bogus—a latter-day alteration, introduced hundreds of years after Christianity was founded.
The book argued that the Roman Catholic Church had not always been as hostile to gay people, and indeed, until the 12th century, had thought homosexuality no more troubling than, say, hypocrisy—or even celebrated love between men. The response to the book was explosive, if polarized. “I would not hesitate to call his book revolutionary,” Paul Robinson, a Stanford University historian, wrote in the New York Times Book Review in 1981. But other critics felt that, despite its attention to detail, its central thesis—that Christianity and homosexuality had not always been such uneasy bedfellows—was not only false, but a failed attempt by Boswell, gay and Catholic, to square two aspects of his identity they felt could not be reconciled.
Boswell was young and brilliant, blond and boyishly handsome, with an incredible facility for languages. His work might at any time draw on any of 17 dead and living examples—among them, Catalan, Latin, Old Iceland, Syriac and Persian. As a teenager growing up in Virginia, writes the researcher Bruce O’Brien, he had converted to Catholicism from Episcopalianism. This conversion was precipitated by a show of tolerance and strength: “because, in large part, the archdiocese of Baltimore had voluntarily desegregated its schools, without a court order, solely because it was the right thing to do.” Here, he saw a Catholic church that was intrinsically moral and would be a beacon of light against intolerance—one that might lead the charge on other struggles for equality in a country whose sensibilities were shifting at great pace.
Many saw the book, therefore, as a chance for a reckoning—Boswell giving the church the opportunity to welcome the gay community. As his sister Patricia, who spoke at his funeral, puts it: “Jeb’s love of God was the driving force in his life and the driving passion behind his work. He did not set out to shake up the straight world but rather to include the gay world in the love of Christ… to acquaint all with the fearsome power of that love, the wildness, the ‘not tameness’ of it.”
Christianity, Social Tolerance, and Homosexuality is a 442-page journey through around 1,000 years of gay history. Assiduously researched, it jumps from country to country, instance to instance, drawing on examples of love between specific men, and generalized cases of societies in which sex between men was quite normalized.
Boswell spends some time delving into the relationship between the 4th-century Ausonius, a Roman poet living in Bordeaux, France, and his pupil Saint Paulinus, later the Bishop of Nola. Whether or not the relationship was a physical one is impossible to say—but the passionate affection the two had for one another seemed to transcend ordinary platonic friendship.
In whatever world I am found,
I shall hold you fast,
Grafted onto my being,
Not divided by distant shores or suns.
Everywhere you shall be with me,
I will see with my heart
And embrace you with my loving spirit.
“It would be inaccurate to suggest any exact parallel between such relationships and modern phenomena—as it is to compare medieval marriage with its modern counterpart,” Boswell wrote. But the idea that the concept of friendship has simply changed rang hollow to him—especially given that in many ancient societies, homosexuality was conventional and so might well have been part of a normal friendship. “Friends of the same sex borrowed from the standard vocabulary of homosexual love to express their feelings in erotic terms,” he wrote.
Saint Augustine, writing at the same time, described a friendship thus: “I felt that my soul and his were one soul in two bodies, and therefore life was a horror to me, since I did not want to live as a half; and yet I was also afraid to die lest he, whom I had loved so much, would completely die.” Elsewhere, however, he claims to have “contaminated the spring of friendship with the dirt of lust and darkened its brightness with the blackness of desire”—yet this is a denigration not specifically of homosexual lust and desire, but of sexuality more generally.
In the same period in Antioch, an ancient Greco-Roman city sometimes called “the cradle of Christianity,” Boswell described how Saint John Chrysostom visited the town, in what is today Turkey. Chrysostom was surprised to see the men of the city “consorting” not with prostitutes, but “fearlessly” with one another. Boswell quoted him: “The fathers of the young men take this in silence: they do not try to sequester their sons, nor do they seek any remedy for this evil. None is ashamed, no one blushes, but, rather, they take pride in their little game; the chaste seem to be the odd ones, and the disapproving the ones in error.” In this early Christian city, Chrysostom found homosexuality to be so very common and accepted that “there is some danger that womankind will become unnecessary with the future, with young men instead fulfilling all the needs women used to.”
Boswell shored up example after example of homosexual love and sex in the early Christian world over the course of almost 1,000 years. There were occasional laws against them, he pointed out, but they were not usually religious ones, but civil, where homosexual acts were fined as a way to increase tax coffers. Indeed, often the people being taxed in this way were not ordinary members of society, but bishops and clerics. “Purely ecclesiastical records usually stipulate either no penalty at all or a very mild one,” he wrote. Under Pope Saint Gregory II, for instance, lesbian activities carried a 160-day fasting penalty, likely under the same terms as Lent. A priest caught going hunting, on the other hand, would be in comparable trouble for three years.
In the 1980s, at a time when laws against sodomy remained in place in many American states, the book was a bombshell—especially for Catholics. The United States, at that time, was still a place of extreme homophobia and prejudice. In 1978, the openly gay politician Harvey Milk had been assassinated in San Francisco; a year earlier came Anita Bryant’s organized opposition to gay rights, with its rhetoric about saving children from gay “recruitment.” Queer studies remained a very niche part of academic study—Yale’s Lesbian and Gay Studies Center, which Boswell helped to found, emerged only in the late 1980s.
Criticism of Christianity, Social Tolerance, and Homosexuality, therefore, came on a variety of fronts. In some parts of the academic community, it came from historians like the R. W. Southern of the University of Oxford, who believed that “gay history” was not an interesting or important part of historical research. (Southern, O’Brien notes, was largely influenced by having grown up in “a repressed age where homosexuals were criminals [a word he used when talking about homosexuality.]”) In others, it came from theological scholars who picked apart Boswell’s thesis and found it undermined by the scholar’s deep, deep desire to be right. In the Catholic magazine Commonweal, after the book’s release, Louis Crompton wrote: “It is a pity that [the book] is … vitiated by a determination to construe all its voluminous evidence in the light of an untenable leading idea.” Some of its harshest criticism came from members of the gay community, who accused Boswell of being an apologist for the church’s atrocities against gay people. In the Gay Books Bulletin, Wayne Dyne wrote, decisively: “Christianity is definitely guilty of the stigmatization and persecution of same-sex relations in our civilization. It has served as a redoubt for bigotry of all sorts, and until those who call themselves Christians are ready humbly to acknowledge this, they are coming to us with dirty hands.”
Boswell, for his part, seemed to take the response in his stride. To the many critics who argued that such categories as “gay” and “straight” were modern conceptions, Boswell responded: “If the categories ‘homosexual/heterosexual’ and ‘gay/straight’ are the inventions of particular societies rather than real aspects of the human psyche, there is no gay history.” The book had caused controversy, but it had also won multiple awards and cleared important ground in developing this largely uncharted territory of gay studies.
Today, Boswell is remembered for two things—by those who didn’t know him, for his contributions to his field; and by those who did, for his unwavering kindness and generosity. A 1986 video of Boswell giving a talk shows a man who was at once dazzlingly bright and brilliantly charismatic. He’s likeable, urbane, often very funny. On and off campus, he was adored—by undergraduates, who clamored to be in his classes, and undergraduates; gay and straight members of faculty alike; and by many members of the Catholic community. At Harvard, where he had completed his PhD, he counted among his devoted friends John Spencer, rector of the Jesuit community of Boston, and Peter J. Gomes, the Plummer professor of Christian morals, after he came out publicly in 1991. “At a time of great public trauma for me, he wrote me out of the blue a lovely letter of support,” Gomes told the Harvard Crimson, shortly after Boswell’s death. “He gave me courage.”
When he passed away in December 1994, Boswell had been in the Yale infirmary for some months. The music historian Geoffrey Block recalled visiting him in his hospital room, where, despite having only recently emerged from a coma, he was “brilliantly and miraculously holding court,” quoting lines from films and singing “Cause I’m a Blonde” from the musical Earth Girls Are Easy. Admirers and friends drifted in and out of the infirmary—friends he had helped through crises; a devoted graduate student; his father; the newly installed President of Yale, Richard Levin, who cried freely and readily. “A young barber who came to the infirmary room to give Jeb a haircut moved us to tears when he refused payment.”
Boswell died on Christmas Eve, surrounded by family, friends, and his partner of many years, Jerry Hart. In the months leading up to his death, Same-Sex Unions in Premodern Europe, which had been previewed in Doonesbury, incited similar levels of controversy to Christianity, Social Tolerance, and Homosexuality. Comprised of the study of more than 60 manuscripts from the 8th to the 16th century, it was a full investigation into the history of same-sex unions. These he described as relationships that were “unmistakably a voluntary, emotional union of two persons,” and “closely related” to heterosexual marriage, “no matter how much some readers may be discomforted by this.” Again, critics argued that he was looking for something that he dearly wanted to be there. Block, in his 2013 memorial, wrote how delighted and thrilled Boswell would have been to have been able to legally marry Hart. “I came across a sign on a lawn that would have made Jeb, a devout Catholic—perhaps paradoxically considering this institution’s take on his sexual identity—extremely happy. It simply said, ‘Approve R-74. My Church Supports Marriage Equality’.”
Gay sex is a sin. The New Testament makes that abundantly clear.
Or does it?
According to one of the UK’s most prominent evangelicals, if Christian scholarship engages with archaeological evidence from the rediscovered ancient city of Pompeii, much of St Paul’s teaching on sexuality must be radically reinterpreted.
In a new online video for the Open Church Network, Revd. Canon Steve Chalke argues that by studying the remains of Pompeii, and understanding the ancient Roman world’s highly sexualised culture, we can find new meaning in chapters such as Romans 1, which have traditionally been misinterpreted to condemn same-sex relations.
Revd. Canon Steve Chalke says, “For too long the remains of Pompeii have been little known to members of the general public, but when the chance to examine them is taken, it becomes abundantly clear that in ancient Rome, sex was everything. 80% of the artwork recovered from Pompeii and its sister town of Herculaneum is sexually explicit and also reveals a fascination with the image of the stiff, erect penis – a symbol of power and pleasure. This is the context into which the New Testament was written.
“If you were a man in Roman culture, so long as someone was your social inferior – a slave, a gladiator, a woman etc. – it was considered socially acceptable and respectable to penetrate them. A married man would have a mistress for pleasure and a non-Roman boy for ecstasy. They called these people ‘infames’; those utterly lacking in social standing and deprived of most protections accorded to citizens under Roman law. There is also much evidence that Roman women also engaged exploitative sex – typically with female slaves, gladiators or male castrated slaves – whose testicles had been removed or rendered inoperative, so that they could not produce sperm and lost their desire for sex but still had the ability to perform it. Juvenal, the poet, tells us that bored Roman women took these eunuchs as lovers.
“So engrained was this way of thinking and behaving that it became incorporated into religion. Drug and alcohol fuelled orgies featuring men sleeping with women, men sleeping with men and women sleeping with women and men were even classed as acts of worship.”
Chalke argues that against this backdrop, verses such as the often quoted Romans 1 v 27 (“In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error”) should be understood to condemn the power-driven sexual hierarchy and abuse so common to Roman life, with the rest of the chapter condemning their sex-driven approach to worship and idolatry.
“Every Christian believes God to be a God of love. It is no wonder that these abusive practises are condemned by inspired scripture. But, it is a disingenuous misreading of the text to conclude that what Paul describes in Romans 1 can be used to prevent people forming loving, faithful and nurturing relationships with people of the same-sex.”
The video, containing graphic images that were discovered in Pompeii, which also deals with the three other passages in the New Testament that have traditionally been used to condemn any kind of homosexual activity or even orientation has been released and is available at openchurch.network.
Chalke continues, “The content of the video is so graphic that we’ve had to place a parental warning label on it – however I have not released this out of any desire to provoke or shock for the sake of it. Because of widespread ignorance of the ancient world and Greco-Roman culture in churches across the West, we throw Bible verses around without understanding their context. We misunderstand Paul’s criticism of rituals that exploit power and abuse people and then, out of ignorance, use them to try to prevent people of same-sex orientation from finding loving, committed and fulfilling partnerships and of entering into, what I believe is, the holy institution of same-sex marriage. For the Church, the Bible is the corner stone of faith and practise. It is time we took it more seriously. The Church has a duty to use every tool of modern scholarship available in this task.”
The ancient city Pompeii was buried – although not, as we now know, destroyed – when the nearby, supposedly extinct, volcano Vesuvius erupted in AD 79, covering it and the nearby town of Herculaneum and their inhabitants in many tons of pumice and volcanic ash. Although the disaster remained in people’s minds for many years it was eventually forgotten, until the exploration of the ancient site started in 1748.
However, work to excavate the city still continues today and it is only in relatively recent years that there has been sufficient public access to allow the findings to influence theological and cultural scholarship.
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.
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.
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.
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.”
John Boswell profile at Elisa Reviews and Ramblings
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.
The Congregation for the Clergy has released a new General Executive Decree called “The Gift of the Priestly Vocation,” updating and summarizing the new work that’s been done since the last Ratio Fundmentalis was amended in 1985. The new document bears the stamp of Francis in a good way:
The fundamental idea is that seminaries should form missionary disciples who are ‘in love’ with the Master, shepherds ‘with the smell of the sheep,’ who live in their midst to bring the mercy of God to them. Hence every priest should always feel that he is a disciple on a journey, constantly needing an integrated formation, understood as a continuous configuration to Christ.
There is also a moderating of the clerical triumphalism of John Paul II. The document cites Pastores Dabo Vobis: “the priest is placed not only in the Church but also in the forefront of the Church,” then two paragraphs later warns against clericalism and the temptation to “lord it over” the flock.
So there’s development here–except for the homophobia. The text quotes from the 2005 document concerning admission of gay men to seminary:
“the Church, while profoundly respecting the persons in question, cannot admit to the seminary or to 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” (199)
Tom Reese, SJ, was quick to respond: “The idea that gays cannot be good priests is stupid, demeaning, unjust, and contrary to the facts. I know many very good priests who are gay, and I suspect even more good priests I know are gay.” This is admirably direct, to be sure. He concludes with a call for a “reputable survey” to determine more clearly what percentage of priests are homosexually oriented.
It is true that estimates of the number of homosexually-oriented men among Catholic clergy range wildly, from about 15% (which seems low) to about 60%, (which seems high). This would make the percentage of gay priests anywhere from more than twice to nearly 10 times the proportion of gay men in the population generally.
But the central issue should not be how many such men serve as priests. The issue should be that what is said about them is not true. And a survey won’t correct a lie. What is needed is for gay priests to have a Stonewall moment. They need to speak up for themselves. Their colleagues, ordained and otherwise, need to stand with them. They need to come out of the closet, or nothing will change. That’s why the Stonewall riots mattered:
Often referred to as the “Rosa Parks moment” in Gay history the Stonewall rebellion paved the way for future members of the community to not accept treatment as second-class citizens but rather to expect that the LGBT community be treated as equals in the eyes of both the government and society at large.
Here are a few reasons why I think gay priests should have their own Stonewall moment:
1. What is said about them is a slander. The notion that being gay men “gravely hinders them from relating correctly to men and women” is not true. Men–gay or straight–who struggle with their own sexuality or with celibacy, sure, but that’s not a matter of orientation. And what are the “negative consequences” we are warned of? Thinking that gay people are decent, hard-working, loving children of God like the rest of us? And that some are called to service in the Church, like the rest of us?
It is an act of thuggery to out people against their will; gay priests need to stand up for their own vocations and those of other gay priests. How about a document that a bunch of gay priests sign on together? As Jesus’ older contemprary Rabbi Hillel said: “If I am not for myself, who will be for me? But if I am only for myself, what am I? If not now, when?” (Ethics of the Fathers, 1:14)
2. It’s not only about you. In addition to the priests, seminarians and seminary staff who need to navigate this teaching, there are also queer kids in the Church who hear how important the Church leadership thinks it is to keep folks like them out of leadership. They might even buy that line about “objectively disordered,” and, unless they’ve read a fair amount of Thomas Aquinas, might think it means they’re broken and unloveable, doomed to loneliness and despair. Even in these times of increased acceptance of gay people in our society, queer kids have an increased risk of being bullied, beaten up, thrown out of their homes, and even of attempting and completing suicide. Is that enough?
3. Gay priests are invisible. In our culture, people are generally assumed to be straight unless they are out. Unless gay priests come out, this question can still be regarded as a question about a shadowy minority we think we do not know. Strong allies like Reese can say all they want that they know good priests who are gay, but that still leaves gay priests faceless and nameless. What changed American attitudes about LGBTQ people wasn’t theory; it was real, out, visible people like Ellen Degeneris, Jose Sarria, Harvey Milk, Michael Sam and Caitlyn Jenner, and many others who came out when it was risky or dangerous to do so. Faces and stories change opinions in a way that nothing else can.
4. “Fear is useless: what it needed is trust.” One fear is that if gay priests come out, they will be dismissed, transferred, tossed out of their communities, or even defrocked. It is also the case that there is a drastic shortage of priests in the Church at present, so this seems unlikely, at least if lots of gay priests come out. With any luck, their straight brothers would stand with them. If they do not, were they really their brothers in the first place? Myself, I have little sympathy for those who fear defrocking as a dire punishment–what does that say about all the other non-ordained ministers in the Church? Yes–coming out makes gay priests vulnerable. Aren’t we about to celebrate the birth of God into the human community in the most vulnerable possible form? So, like the angel said, “Fear not.” And gay priests should know: your friends, your allies, your colleagues, your parishioners, your families, we’ve all got your backs.
5. “We are open in my religious community.” Great. Re-read the above. What made Stonewall was coming OUT of the inn, not staying inside hiding.
I’m sympathetic to people who feel uncomfortable talking publically about their own sexuality. It’s especially fraught, perhaps, when one is a celibate religious leader, and simply wants to get on with the business of building the Kingdom of God, and doesn’t want to become the topic of conversation. But unless gay priests decide that it’s time for their Stonewall moment, Church leaders–some of them closeted, sometimes self-loathing, homosexually-oriented men themselves–will continue to utter the slander that affects not just ordained gay men and seminarians, but every LGBTQ person in the Church.
It’s just not healthy in the closet, not for gay priests, nor for the Church leaders who enforce their silence. Reese concludes mournfully:
I sometimes think that it would be good for the church if 1,000 priests came out of the closet on the same Sunday and simply said, “We’re here!” I don’t think the church is ready for that yet, but someday it should be.
When would be the right time to speak against injustice, bigotry, and hate? I’m with Hillel and the Apostle Paul on this one, when he said to the Corinthians
we appeal to you not to receive the grace of God in vain. For God says: “In an acceptable time I heard you, and on the day of salvation I helped you.” Behold, now is a very acceptable time; behold, now is the day of salvation.
I think it’s high time for me to offer you the distillation of decades of thinking about the role sexuality plays in the human experience.
As a sexologist, sex therapist, and Catholic priest I’ve had over 30 years to hone this, my SEX POSITIVE CREDO. I am proud to call it my own and I’m delighted share it with you
I believe that sex is like food.
We can enjoy it alone, or with others.
We can be abstemious, or gluttonous.
We can nosh or nibble; dine or devour.
And we can be certain there will be both times of feast and famine.
Sex is like food.
It can nourish and sustain us, or it can make us sick.
We can consume all the available bounty, or restrict our diet.
It can satisfy completely, or leave us devastatingly empty.
We can employ it to express our highest aspirations, or allow it to rob us of our soul.
We can give it as a gift, or use it as a weapon.
It can be both bacchanal and sacrament.
One thing is for sure, whether purely physical or transcendentally spiritual, no one can live without food…or sex.