04/20/17

How the Catholic Priesthood Became an Unlikely Haven for Many Gay Men

Father Krysztof Olaf Charamsa gives a press conference to reveal his homosexuality on October 3, 2015 in Rome. The priest claimed the Catholic clergy was largely made up of intensely homophobic homosexuals.

By Ross Benes

Adapted from The Sex Effect: Baring Our Complicated Relationship With Sex, out now from Sourcebooks.

Back in March, Pope Francis sparked a wave of headlines when he hinted at the possibility of ordaining married men as priests. Since there’s no evidence that church practice will actually change, reactions to Francis’ comments were premature. But the speculators ignored one interesting point: Opening the priesthood to married men would probably reduce the high percentage of priests who are gay.

While doing research for my book The Sex Effect, I came across many scholars who suggested that preventing priests from marrying altered the makeup of the priesthood over time, unintentionally providing a shelter for some devout gay men to hide their sexual orientation. By continuing to disqualify women and married men, the priesthood attracts men who desire to forgo sex for the rest of their lives in an attempt to get closer to God. Because the church denounces all gay sex, some devout gay men pursue the celibate priesthood as a self-incentive to avoid sex with men, which can help them circumvent perceived damnation.

Of course, many factors influence a person’s decision to join the clergy; it’s not like sexuality alone determines vocations. But it’s dishonest to dismiss sexuality’s influence given that we know there is a disproportionate number of gay priests, despite the church’s hostility toward LGBTQ identity. As a gay priest told Frontline in a February 2014 episode, “I cannot understand this schizophrenic attitude of the hierarchy against gays when a lot of priests are gay.”

So how many gay priests actually exist? While there’s a glut of homoerotic writings from priests going back to the Middle Ages, obtaining an accurate count is tough. But most surveys (which, due to the sensitivity of the subject, admiittedly suffer from limited samples and other design issues) find between 15 percent and 50 percent of U.S. priests are gay, which is much greater than the 3.8 percent of people who identify as LGBTQ in the general population.

In the last half century there’s also been an increased “gaying of the priesthood” in the West. Throughout the 1970s, several hundred men left the priesthood each year, many of them for marriage. As straight priests left the church for domestic bliss, the proportion of remaining priests who were gay grew. In a survey of several thousand priests in the U.S., the Los Angeles Times found that 28 percent of priests between the ages of 46 and 55 reported that they were gay. This statistic was higher than the percentages found in other age brackets and reflected the outflow of straight priests throughout the 1970s and ’80s.

The high number of gay priests also became evident in the 1980s, when the priesthood was hit hard by the AIDS crisis that was afflicting the gay community. The Kansas City Star estimated that at least 300 U.S. priests suffered AIDS-related deaths between the mid-1980s and 1999. The Star concluded that priests were about twice as likely as other adult men to die from AIDS.

Given that the church has called a gay orientation an “objective disorder” and gay sex “an intrinsic moral evil,” it may seem bewildering why a gay man would chose this profession. But it makes more sense after realizing the church encourages sublimation of homosexuality through prayer. “Homosexual persons are called to chastity,” states the Catechism of the Catholic Church. “By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.”

Sexual sublimation is by far the most common theory in the literature as to why there are so many gay priests. There has also been speculation that as a discriminated-against minority group, gay men may be more sensitive to empathize with people—a strong desire to help others leads some of these men to the altruistic priesthood. Another common theme is that clerical celibacy is good cover for gay people wanting to hide their orientation.

The U.S. Conference of Catholic Bishops’ National Review Board reported that “certain homosexual men appear to have been attracted to the priesthood because they mistakenly viewed the requirement of celibacy as a means of avoiding struggles with their sexual identities.” As gay former-priest Christopher Schiavone put it, “I thought I would never need to tell another person my secret, because celibacy would make it irrelevant.”

It’s not as if the church is unaware of this issue. A past president of the USCCB complained about an “ongoing struggle to make sure that the Catholic priesthood is not dominated by homosexual men.” And Pope Benedict once said that homosexuality in the priesthood was “one of the miseries of the church” and that the church needed to “head off a situation where the celibacy of priests would practically end up being identified with the tendency to homosexuality.”

Allowing more married men in the priesthood would probably bring more straight men into the fold, which would reduce the percentage of priests who are gay. Given that the worldwide number of permanent deacons (who are allowed to get married and can perform nearly every task required of a priest except consecrate the Eucharist or hear confessions) has increased by nearly 40,000 people in the past forty years, there appears to be a large group of married men open to clerical life.

But just because some church officials would like to see fewer gay priests doesn’t mean that a change in discipline would benefit the institution. A large percentage of priests being gay doesn’t automatically equate to a crisis or indicate that church teaching should change. Though other denominations have shown that women, married men, and sexually-active LGBTQ people can be entirely competent as pastors, for centuries the Catholic Church’s model of relying on single, sexually-abstinent men has generally served the institution well. And most Catholic priests are psychologically well-adjusted and satisfied with their lives and occupation.

Rather, the gaying of the priesthood denotes a complex phenomenon that makes many people uncomfortable, an example of sexual regulations producing unintended consequences. For the most part, the church continues to downplay shifting cultural contexts in favor of adhering to sexual renunciation laws developed by ancient eschatological communities and desert ascetics responding to an uncertain world. The church also continues to rely on clerical structures that were influenced by social and economic conditions from the Middle Ages.

In doing so, the hierarchy has contributed to a phenomenon it would rather have people ignore: Rigid policies on homosexuality and clerical celibacy have inadvertently driven many gay men toward the priesthood. “Bishops are caught in the middle and running scared,” priest-theologian Richard McBrien told reporter Jason Berry in his book Lead Us Not Into Temptation. “They live in a church with a very hardline policy on homosexuals, yet they realize they’re drawing from that population well beyond its presence in society, by default.”

A paradox of this magnitude seems baffling. And it certainly is baffling for the gay priests who battle cognitive dissonance. But as an entry in Human Sexuality in the Catholic Tradition points out, “Christian faith proclaims its deepest truth in paradoxes.” The contemporary church’s greatest paradox may be that its positions of authority continue to be heavily represented by people it declares “objectively disordered.”

Complete Article HERE!

03/16/17

80 percent of Catholics are ‘comfortable’ with idea of women priests: Poll

Evangelicals the most Christian demographic most ‘uncomfortable’ with idea of women clergy

Representatives of the Women’s Ordination Conference stage a protest in front of St. Peter’s Basilica at the Vatican on Tuesday, June 8, 2010. Holding a poster are (from left) Therese Koturbash of Dauphin, Manitoba; Mary Ann Schoettly of Newton, N.J; and Erin Saiz Hanna of Washington.

By Ken Shepherd

Survey data from the Barna Group, a research firm that specializes in polling Americans on issues of religious concern, finds that eight out of 10 Catholics are “comfortable” with the notion of having a woman priest.

That’s just one finding from “What Americans Think About Women in Power,” a Barna publication released last week.

Protestants overall were slightly less approving of women as pastors, with 71 percent saying there comfortable with the idea. And with only 39 percent of them saying they are comfortable with women preachers, evangelicals were the Christian demographic least favorable to women clergy.

The Vatican officially teaches that the priesthood is reserved exclusively for men and has defrocked clerics who have participated in ceremonies to order women to the priesthood. Rome often defends the male-only priesthood by pointing to Jesus as the model of the priesthood and observing that Jesus’s apostles were all men.

“The son of God became flesh, but became flesh not as sexless humanity but as a male,” Fr. Wojciech Giertych, who served as a papal theologian under Pope Benedict XVI, told the National Catholic Reporter in February 2013.

Evangelicals, by contrast, tend to point to New Testament passages laying out the criteria for church elders and pastors, including the Apostle Paul’s admonition to his protege Timothy that he did not permit women to teach or exercise authority over men.

While evangelicals tend to oppose women in governing roles in the church, however, Barna’s research finds most (77 percent) are comfortable with women as CEOs or as president of the United States (73 percent).

What’s more, 94 percent of evangelicals said they would be comfortable if women were to comprise half of the U.S. Congress, which is eight percentage points stronger than GOP respondents overall and just two points shy of the 96 percent of Democrats comfortable with gender parity in the legislative body.

Barna’s report can be found online here.

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!

01/13/17

A gay priest reflects: ‘Why I can’t go back’

By Warren Hall

The Rev. Warren Hall leads a special mass for couples renewing their vows on Valentine’s Day 2014 at the Chapel of the Immaculate Conception on Steon Hall University’s South Orange campus.

“Will our parish leaders petition Cardinal Tobin to lift the suspension of Rev. Hall? This parishioner requests it.”

That comment was posted on my Twitter feed on Jan. 6, the day that Cardinal Joseph Tobin was formally installed as the new archbishop of Newark, where I have served as a Catholic priest for 27 years.

That was also the day that Archbishop John Myers, who had suspended me from priestly ministry for refusing to hide my identity as a gay man and for refusing to stop supporting others in the LGBT community, would be officially and completely retired.

John J. Myers former archbishop of Newark, N.J.

I was very humbled and full of gratitude for the tweet from the parishioner, a member of Sts. Peter and Paul Church in Hoboken, N.J., where I had been serving until my suspension last Aug. 31. I had seen a few other postings expressing a similar sentiment since the announcement that Tobin would replace Myers, and I had been contacted by family members and friends asking the same question.

It has now been a year and a half since this whole saga began, when Archbishop Myers removed me from my job as chaplain at Seton Hall University in May 2015. He did this due to suspicions that a “NOH8” posting I made on Facebook standing against attacks on the LGBT community, plus my subsequent coming out as a gay man, reflected a “hidden agenda” that he claimed undermined Catholic teaching.

It has also been five months since Myers suspended me from all priestly ministry for my “disobedience” in continuing to be involved with that same work against LGBT discrimination.

That’s given me a lot of time to think about what would happen when a new archbishop came to Newark, and what my future would be.

But as I was contemplating it all the decision was effectively made for me, on Dec. 7. That’s when the Vatican issued a document reaffirming a 2005 instruction that gay men should not be admitted to the priesthood. Apparently, Pope Francis approved of the policy.

How he could assert this is as confusing as his famous “Who am I to judge?” comment when asked about gay men in the priesthood.

One of the reasons for the ban, per the latest document, is that “gay men find themselves in a situation that gravely hinders them from relating correctly to men and women.”

I’m thinking I would like to go back to all the men and women who I’ve had the privilege to minister with and to over my 27 years of priestly service to ask if I was hindered in relating to them.

Apparently, the parishioner cited above would not think so. We should keep in mind that the original 2005 teaching came out at a time when gay priests were made scapegoats for the clergy sexual abuse crisis. Since then science and mental health studies have proved that very few acts of pedophilia in general are committed by gay men.

The activity for which I was suspended last August was related to my speaking publicly to LGBT Catholics and encouraging them to stay in the Catholic Church. Yes, I said stay IN the church!

And yes, I met with groups that do not necessarily agree with our teaching. But those are the places Jesus went. I believe that today is comparable to many other times in the church’s history when the tenets of its teachings came face to face with developments in society, and things became “messy.”

Look at the Council of Jerusalem in the first century, when the debate was whether you had to convert to Judaism prior to becoming a Christian (you didn’t, they decided). Or when church authorities argued whether Catholics could marry non-Catholics. (They can, but to this day a Catholic who wants to marry a non-Catholic must request a “dispensation”!)

Those were challenging issues with strong emotions on all sides of the debate. We are again in one of those times in the church’s history, and like those previous eras there are strong emotions on all sides.

Is the language in the church’s teachings referring to same-sex attraction as “objectively disordered” and same-sex relations as an “intrinsic moral evil” offensive? I believe it is. Theologians will posit that these descriptors reference behavior and not the person but either way it’s still offensive.

So too was the language of the Good Friday Liturgy when it referred to the “perfidious Jews.” Pope John XXIII determined that the language was offensive to our Jewish brothers and sisters and he did not just change it but completely removed it from the Catholic lexicon.

Will the day come when “disordered” and “evil” referring to LGBT people are changed or, better, removed from Catholic teaching? I believe it will. But today is not that day. Therefore, until that day arrives, we have to keep discussing, debating and perhaps even being “disobedient.”

So, will I seek reinstatement as a priest in good standing?

I can’t, simply because I could not in good conscience take the Oath of Fidelity that all priests take upon ordination and when assuming a pastorate, namely, that I “accept and hold everything that is proposed by the hierarchy” and that I “adhere with religious submission of will and intellect to the teachings.”

I’m not talking about the matters of faith but matters of discipline. I’m sure pretty much all Catholics pick and choose what teachings to follow, and in a sense that’s what I’ll be doing when it comes to the church’s views on gay men and women.

But that teaching is hardly the most important one. I think the average Catholic wants the church to get back to the basics: feeding the hungry; clothing the naked; proclaiming the message of love, forgiveness and inclusion that Jesus taught his followers.

It’s a message the people are not hearing enough, and because of that their church is failing them and because of that many are abandoning their church, in droves! As bishops sit on their thrones the view has to be disturbing. What Cardinal Tobin saw from the altar at his new cathedral in Newark was a gathering of the faithful hoping for a kinder, gentler and more pastoral shepherd — and from all accounts they got one.

Yet as open as he is, I don’t believe the new archbishop can even make an offer to reinstate me. If he did it would be tantamount to a cardinal defying his own church’s teaching.

Also, I don’t think the church knows yet how to deal with openly gay men in active ministry, even those of us who observe our vows of chastity. I don’t think the church knows how to minister to its LGBT brothers and sisters, and it’s not yet trying to learn.

So I’ll continue to be Catholic, albeit the “pick-and-choose” kind, because I still love and have hope for my church. I have found a wonderful parish with terrific ministries, including one especially for its LGBT parishioners — I now count myself one of them.

At this point I consider myself a “former priest” and will just move on with life as a lay person. There will probably be some paperwork so the diocese is no longer legally responsible for me. But I don’t see any reason to bother with formal laicization.

I will work now in the secular world with that same sense of mission that was mine since I was a youth group teen and which I committed myself to on the day of my ordination.

In doing so, I’ll continue to live by the final command of the liturgy that we all celebrate: “Go in peace, glorifying the Lord by your life.”

Complete Article HERE!

12/16/16

Gay Priests and a Stonewall Moment?

By Lisa Fullam

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!

12/5/16

LGBTQ clergy tackle tough issues ahead of Trump presidency

by Tanzina Vega

Transgender rights. Same-sex marriage. Federal protections against discrimination.

In the wake of Donald Trump’s election, some of the hard won rights and protections that the LGBTQ community have gained in recent years are once again in the national spotlight.

President-elect Trump has appointed several members to top government posts that have supported so-called religious freedom laws and opposed same-sex marriage, leaving many in the LGBTQ community concerned that their civil rights hang in the balance.

“Rather than getting a respite we’ve got almost an overload of emotion because things are heating up,” said Joshua Lesser, a gay rabbi in Atlanta. Rabbi Lesser is one of three openly gay clergy members CNN interviewed who say they are not only worried about their own rights, but they’ve been busy counseling a number of parishioners about a wide range of issues since Trump was elected.

Trump received 81% of the vote among white, born-again/evangelical Christians and significant support from Mormons, white Catholics and Protestants, according to data from the Pew Research Center.

The deep support from evangelicals in particular means a Trump administration “will feel obligated to deliver a set of promises to them,” many of which will be based in conservative values, said Katherine Franke, a law professor at Columbia University and the director of the Center for Gender and Sexuality Law.

Related: Civil rights groups’ biggest fears about a President Trump

In November, Trump said that he was “fine” with the Supreme Court’s landmark 2015 decision allowing same-sex couples to marry. But still many fear that he will appoint a conservative Supreme Court justice who will want to overturn the ruling.

Rabbi Josh Lesser of Atlanta.

Rabbi Josh Lesser of Atlanta.

Trump’s spokespeople did not return a request for comment.

Rabbi Lesser said he and other gay couples he knows are considering moving up their wedding plans so they can be registered before Trump takes office in January. Lesser, who watched the election results with his partner, said he got tearful and “felt existential dread” when Trump was declared the winner. “It was the immediate sense that I’m not safe,” Lesser said.

That feeling of insecurity has hit the LGBTQ community in other ways, too, said Franke.

On the campaign trail, Trump pledged to sign the First Amendment Defense Act, a bill that allows any individual, organization or business that receives federal funding to eschew the federal protections aimed at preventing discrimination against same-sex couples and LGBTQ individuals.

For instance, a gay person who is turned away from a government funded homeless shelter will not be protected by non-discrimination laws. The consequences for such a bill could be severe, Franke said.

Trump’s vice presidential pick, Mike Pence, has further fueled fears. As governor of Indiana, Pence signed into a law a measure that could have allowed individuals or businesses to discriminate against LGBTQ customers in the name of “religious freedom.” After activists, corporations and other organizations — including the Indianapolis-based NCAA — threatened to boycott the state, Pence amended the law and prohibited such discrimination.

Trump has said he also plans to repeal President Obama’s executive orders, one of which prohibits federal contractors from discriminating against LGBT workers.

Fred Daley, a gay priest in Syracuse, New York, said he was also concerned about Trump overturning Deferred Action for Childhood Arrivals, or DACA, an executive order that allows undocumented immigrants who arrived in the U.S. as children apply for work permits, driver’s licenses and without the fear of being deported for at least two years.

“We are a pretty open, progressive parish,” Daley said. “There’s a coalescing of people who are concerned with these issues saying – we just can’t sit back idly now, we have to do something.”

Reverend Winnie Varghese is an Episcopal priest in New York City.

Reverend Winnie Varghese is an Episcopal priest in New York City.

Physical safety is another big concern. In the weeks since Trump’s election, hundreds of hate crimes have been reported, several of them against members of the LGBT community. As a result, Lesser said he was considering increasing security for his congregation.

Winnie Varghese, a queer Episcopal priest in New York City said she knew of two Episcopal churches that had been spray painted with swastikas after the election. Varghese said that while many of the people in her congregation share a wide range of political views, “most people I meet in church are sympathetic to people in need.”

One of the first people to come to Varghese for guidance after the election is a refugee who is applying for political asylum in the U.S. and is terrified about whether or not she and her children will be able to stay in the country. (Varghese did not say which country in order to protect the woman.)

“We are on the side of the most vulnerable at all times,” Varghese said. “In this scenario, the most vulnerable are more vulnerable.”

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!

09/14/16

Archbishop: nothing improper about gay sex

The Archbishop of Wales, Dr Barry Morgan

The Archbishop of Wales, Dr Barry Morgan

By John Bingham

Christians who support same-sex marriage are not “abandoning the Bible” the Archbishop of Wales has insisted, as he told leading Anglicans that sex in a committed gay or lesbian relationship is perfectly “proper”.

Dr Barry Morgan used his final address to the governing body of the Church in Wales, ahead of his retirement, to urge members to rethink traditional beliefs about same-sex relationships as being sinful.

Even Biblical texts often cited as condemning homosexuality, such as the destruction of Sodom and Gomorrah with fire and brimstone, could be “interpreted in more than one way”, he said.

Read as a whole, it is not possible to argue that there is “one settled understanding of what the Bible says” on sexuality and a range of other topics, he claimed.

Dr Morgan, a prominent liberal figure in the church, is stepping down in early 2017 after 14 years as Archbishop, the longest serving primate in the worldwide Anglican Communion.

In his address he cites a string of examples from both the Old Testament and New Testament in which, he said, different passages effectively contradict each other on topics as diverse as the status of eunuchs in Jewish society to the use of violence in retribution.

“What all this shows is that within the Scriptures themselves, there are radical shifts in understanding in what it means to discern the will of God,” he said.

Anglican primates in Canterbury

Anglican primates in Canterbury

“It absolutely will not do to quote texts from parts of the Bible in a simplistic way without reference to their contexts.”

Overall, he said, Christianity should welcome those “excluded, marginalised, and abandoned by society”.

In previous centuries, churches had shifted their position dramatically on issues such as slavery, he added.

He said: “What all this amounts to is that one cannot argue that there is one accepted traditional way of interpreting scripture that is true and orthodox and all else is modern revisionism, culturally conditioned … so taking the Bible as a whole and taking what it says very seriously may lead us into a very different view of same-sex relationships than the one traditionally upheld by the church.”

He went on: “We are not thereby abandoning the Bible but trying to interpret it in a way that is consistent with the main thrust of the ministry of Jesus, who went out of His way to minister to those who were excluded, marginalised, and abandoned by his society because they were regarded as impure and unholy by the religious leaders of his day, either because of their gender, age, morality or sexuality.”

Some branches of Anglicanism, including the Church of England, have sought to sidestep the question of clergy in same-sex relationships by insisting they should claim to be celibate.

The Bishop of Grantham, the Rt Rev Nicholas Chamberlain

The Bishop of Grantham, the Rt Rev Nicholas Chamberlain

Last week the Bishop of Grantham, the Rt Rev Nicholas Chamberlain, disclosed that he is in a same sex relationship but made clear that he observes celibacy.

But Dr Morgan pointedly rejected the celibacy requirement, quoting a passage from a recent book of essays on the subject, entitled Amazing Love, which argues: “Christians have discovered that most people flourish best when this living for others finds its focus in a commitment to one other person: when a couple make a lifelong commitment within which sex properly belongs.”

He added: “Those of us who were or are married have found that to be the case.  Why would we want to deny such a possibility for those who are attracted to their own gender?”

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!