— Pope Francis promulgates an updated version of the Church’s norms to prevent and counter sexual abuse against minors and vulnerable adults, harmonizing various legislative reforms introduced since 2019 and extending the norms to cover lay leaders of international associations of the faithful recognized by the Holy See.
By Vatican News
Following nearly four years of experimentation and extensive consultation with bishops and the Dicasteries of the Roman Curia, Pope Francis has definitively promulgated procedures to prevent and counter sexual abuse within the Catholic Church.
The updated version of the motu proprio Vos estis lux mundi was published on Saturday, and enters into force on 30 April. It replaces the previous version published in May 2019, and confirms the Church’s desire to continue to combat crimes of sexual abuse.
Leaders of lay associations
The most significant change introduced in the new version of the normative text concerns the provisions in “Title II” which lay out the responsibilities of bishops, religious superiors, and clerics in charge of a particular Church or Prelature.
The updated text specifies that “the lay faithful who are or have been moderators of international associations of the faithful recognized or created by the Apostolic See [are responsible] for acts committed” while they were in office.
Various other modifications were introduced to harmonize the procedural text against abuse with other normative reforms introduced between 2019 and the present. These include the revision of the motu proprio Sacramentorum sanctitatis tutela (norms amended in 2021), changes made to Book VI of the Code of Canon Law (2021 reform), and the new Constitution on the Roman Curia Praedicate Evangelium (promulgated in 2022).
Vulnerable adults and abuse reporting
One notable modification regards the inclusion of “vulnerable” adults in the normative text.
The previous version referred to “sexual acts with a minor or a vulnerable person”. However, the updated text speaks of “a crime against the Sixth Commandment of the Decalogue committed with a minor, or with a person who habitually has an imperfect use of reason, or with a vulnerable adult.”
Another change concerns the protection of the person who submits a report of alleged abuse.
Whereas the earlier text stated that no constraint of silence may be imposed on the person who reports alleged abuse, this protection has now been extended to “the person who claims to have been offended and those who were witnesses.”
Additionally, the text strengthens calls to safeguard “the legitimate protection of the good name and privacy of all persons involved,” as well as the presumption of innocence for those who are under investigation during the period in which determinations of responsibility are underway.
The updated version of Vos estis lux mundi also specifies that dioceses and eparchies must operate an “organisation or office” (the earlier version spoke in general about a “stable system”) which is easily accessible to the public in order to receive reports of cases of abuse.
It also clarifies that the task of proceeding with the investigation lies under the responsibility of the bishop or Ordinary of the place where the reported events allegedly took place.
Abuse of authority
The procedures introduced in 2019 set out precise guidelines on how to deal with reports of abuse and ensure that bishops and religious superiors—who now including lay people with responsibility for international associations—are held accountable and are obliged through a universally-established legal precept to report abuse of which they have become aware.
The document includes, and continues to include, not only abuse and violence against children and vulnerable adults, but also covers sexual violence and harassment resulting from the abuse of authority.
Therefore, the obligation to report also includes cases of violence against religious women by clerics, as well as cases of harassment of adult seminarians or novices.
— Researchers look to ‘fraud triangle’ in parish life
Priests who steal are often motivated by resentment, envy, and a desire to cover up for other moral lapses, new analysis has found.
BY The Pillar
Priests who steal are often motivated by resentment, envy, and a desire to cover up for other moral lapses, new analysis has found, adding that isolation and weak oversight can contribute to the rationalization of theft through “moral licensing.”
But the same analysis concluded that a relatively small number of priests have been caught stealing from parishes, and that the priesthood does not seem to attract fraudsters or financial con artists.
A new scholarly article, “Exploring Embezzlement by Catholic Priests in the United States: A Content Analysis of Cases Since 1963,” documented almost 100 instances of stealing by priests, which have sometimes involved hundreds of thousands stolen.
The study aims to assess financial crimes committed by Catholic priests in light of what researchers call the “fraud triangle” — pressure, opportunity, and rationalization.
“The fraud triangle… has proven a remarkably robust analytical device for the understanding of a broad range of financial deviance,” the report said.
“In the religious arena [it] offers several advantages, beyond the irony of its presence. Anecdotal accounts characterize these entities as reluctant and slow adopters of modern business practices including elementary internal controls.”
Researchers Robert Warren and Timothy J. Fogarty compiled documented financial crimes committed by American Catholic priests in the last six decades. They looked at environmental and personal factors, aiming to understand how parish pastors can be tempted into large-scale theft from their parishes.
“Priests are a highly distinctive occupational group,” the report noted, while explaining that while pressures, opportunities, and rationalizations varied case to case, distinctly clerically Catholic elements were identifiable.
The report was published in the January-June issue of the Journal of Forensic and Investigative Accounting.
Crimes of opportunity
The peer-reviewed scholarship looked at 98 cases of priestly fraud committed between the years 1963 through 2020, but discounted three cases in which the fraud was unrelated to the priests’ ministry.
Of the remaining cases studied, more than 90% of priests were serving in parish ministry at the time of their crimes, in which an average amount of nearly $500,000 was stolen, at a median amount of more than $230,000, over an average period of 6 years.
In all of those cases, the authors wrote, the opportunity to steal was consistent with conditions facing virtually all priests in parish ministry – and not only the ability to steal once, but the opportunity “to successfully continue it through time,” the authors explained.
“Catholic priests would seem to have a strong ability to commit fraud,” the article concluded, noting that “they command local positions of unchallenged authority over cash-generating operations with weak internal controls that would detect or deter the misappropriation of resources. For many, priests also exist as citizens above suspicion for misdeeds such as fraud.”
The analysis found that while priestly fraudsters used a variety of ways to steal, four common ways emerged:
“Taking cash directly from the weekly collection and poor box, coercing vulnerable elderly parishioners (primarily widowed females) to gift money to the parish or to the priest personally under false pretenses, diverting checks payable to the parish into non-parish accounts, and improper reimbursement of personal expenses and using secret bank accounts in the church’s name as a slush fund.”
While some of those methods are created by the realities of priestly life, like the potential to abuse moral and spiritual authority in office, the report noted that others are the result of systemic vulnerabilities in the Church’s internal ordering.
The report noted that canon law “still gives the pastor sole control over the parish assets, even though he is obligated to use it for the good of the parish. Thus, a pastor can unilaterally open bank accounts, disperse funds, and sell assets.”
“Parish councils consisting of volunteer parishioners tend to provide ceremonial oversight, often rubber stamping the acts of a priest who most consider a person beyond suspicion,” the report found, while “hierarchical authorities of the dioceses expect parishes to be self-sustaining or to send money upstream and are not generally the source of structure or discipline.”
As a result of infrequent audits in many dioceses, usually undertaken during a change of parish leadership, “detection is left mostly to happenstance,” the report found, noting that only 29.5% of fraud or theft cases were discovered in the course of a routine diocesan audit or parish-level financial controls.
Nearly half of studied cases came to light as a result of whistleblowers, sting operations, or unrelated law enforcement investigations.
But even while administering parishes presents a target-rich environment for fraud, the report found that the data “does not attest to whether Roman Catholic priests are more or less honest than other groups.”
It added that financial crimes were found to have been only committed by a “small fraction of all priests.”
Indeed, the evidence suggests that the priesthood does not attract intentional fraudsters, or those necessarily predisposed to theft. Were that the case, one would expect to see instances of theft arise in the early years of ministry, or begin when the opportunity first presented itself.
Instead, the article said, the cases examined took place later in a priest’s ministry, at an average age of 52 and after an average of more than two decades in ministry.
A key part of the “fraud triangle” used to analyze patterns of theft is the pressure to commit a crime in the first place. Among priests, the report found, “the collected evidence points to few conventional pressures.”
Common drivers of first-time financial crime include sudden material necessity, like the loss of employment or the need to provide for a family’s basic needs — all of which, the report noted, were not present for Catholic priests.
Other kinds of urgent financial necessity did arise in a minority of cases, they found, including gambling debts (8.4% of cases) and, more often, the need for financial resources to cover other moral failings, usually sexual: in nearly 12% of cases, money was taken to support “illicit relationships.”
Among such cases are “a priest in Virginia [who] embezzled $591,000 to support his secret wife and three children; a priest in Connecticut [who] used about $1,000,000 in church funds to pursue romantic relationships with at least three men before abandoning his parish; and a priest in Pennsylvania [who] embezzled at least $32,000 to spend on men he met on a dating website.”
Outside of acute financial needs, the report said, ordinarily a key pressure to steal comes from maintaining a publicly successful lifestyle and the appearance of material success to maintain personal reputation. But, the authors pointed out, the reverse pressure is actually present for Catholics priests, for whom an ostentatious lifestyle could actually detract from their social standing.
Instead, they said, “the incentives to steal could be summed up as a desire to live a life very different from that usually associated with a priest.”
“A recent study found that newly ordained priests were paid between $26,000 and $30,000 depending on their geographic area, with lead priests (pastors) earning between $26,000 and $34,000,” said the article.
“Although the diocesan priest also enjoys a plethora of other benefits including free room and board, health insurance, a car allowance, and a retirement plan, these rates of pay put them barely above minimum wage rates for a job that is quite demanding.”
This, the report said, can lead to some priests experiencing a sense of frustrated entitlement, and even jealousy, when compared to the relative lifestyles of ministers of other religions and even their own parishioners.
“The pressure felt by a priest might be closely associated with the very occupation itself, or more precisely the demands that the role makes upon its incumbents” said the report. “The pressure felt by priests might not be in the nature of a sudden emergency or an unexpected reversal, but instead be the grinding and persistent force of envy.”
More than half of the cases studied showed that priests spent stolen or misappropriated funds “primarily to support a lavish lifestyle.”
“Many of these priests used the ill-gotten gain to support second and third homes,” the study found, while noting that in a handful of cases the priests said they were trying to provide for their own retirement. In one extreme case, a priest in New York City “was caught with a handgun and $50,000 in cash told police it was his ‘401-K plan.’”
‘Not really stealing’
A key factor in the cases studied is the phenomenon of “moral licensing,” or the rationalization of the financial crime by the priest. In many cases, the report said, stealing priests believed that taking parish money, or using it for personal benefit, was justifiable self-compensation for hard work, long hours, or even a more general lack of remuneration or appreciation for other good behavior .
“Those that took money to spend in hedonistic ways and on purely personal pursuits did not tend to profess their entitlement as a general rule,” the report found. “In that priests often see themselves as independent contractors or entrepreneurs, they are more willing to buck the hierarchical authority of their organization in the name of a personal view of what is in the best interests of the clientele.”
“The latter may be a highly occupationally specific fraud rationalization.”
The article also noted that the “‘it’s not really stealing’ rationalization” was explicitly cited by six priests caught stealing, each of whom argued that canon law gave them authority to spend parish funds wherever they wished.
Sometimes that argument worked, the report found. A judge in Arizona dismissed an indictment against a priest who argued that he was canonically allowed to rent a parcel of real property with parish money even without a proper parish purpose.
But the “good purpose” line of reasoning also has “considerable variation,” the authors wrote.
“Two pastors indicated that they maintained secret bank accounts to have more funds available to the parish. For instance, a diocesan priest from Connecticut kept an ‘off the books’ bank account to ensure the parish had enough funds to operate in the summer months when regular church attendance slipped, although doing so had been expressly forbidden by the bishop. During a four-year period, the priest spent $2,000,000 from that account, with $1.7 million going to various legitimate projects for the parish and school.”
“However,” the report noted, “the priest spent the remaining $300,000 to enjoy a lavish lifestyle and maintain an alleged inappropriate relationship with a male friend with whom he maintained an apartment in New York City.”
The report also highlighted that, in a number of cases, stolen and misappropriated parish funds were not actually used for the benefit of the priest who took them.
Of the 95 cases examined, seven of the priests used their ill-gotten gains to support family members or charities in foreign countries: One priest in Wisconsin pocketed parish funds to buy goods sent to the poor in his native Nigeria, a priest in Kansas took cash from the collection plate to take back to Mexico for his family, and priest from Pennsylvania skimmed funds from his parish to support a charity hospital in his native Lebanon.
Crime and punishment
“Opportunity can also be judged by final consequences,” the authors noted, and flagged that even when caught and convicted, “long sentences were the exception rather than the rule,” and in many cases priests faced only internal discipline by Church authorities.
While in each of the 95 cases examined the priest unquestionably stole Church funds, only 58 were actually charged with embezzlement, fraud, or larceny, and almost a third of those who were criminally convicted were subsequently returned to ministry, in some cases even when there were exacerbating factors to the crime:
“A former pastor (and self-described ‘sexaholic’) in Minnesota who embezzled $73,733 to finance his pilgrimages to strip clubs and massage parlors pleaded guilty, served a short stint in the county prison with work release privileges, and was eventually returned to ministry as an assistant pastor,” the report noted, while “a priest in Nevada who served 36 months in federal prison after gambling away $650,000 in parish funds, was transferred to another diocese where he became head of human resources.”
“Opportunity is abetted by the probable awareness that those detected will not be severely punished nor will there be sizable reputational consequences,” the report concluded.
While the report identifies a number of unique aspects to fraud by U.S. Catholic clergy, it also underscores that those are essentially sector-specific iterations of the “fraud triangle” of pressure, opportunity, and rationalization found everywhere.
Although Catholic parish and diocesan structures present a “strong and obvious” opportunity for fraud and theft, and their reliance on the personal trustworthiness of priests can actually increase the risk of stealing and drive down the chances of being caught, the article’s authors stress that priests appear no more likely to succumb to temptation than anyone else, and the kind of long term, high value thefts examined represent a tiny minority of priests..
The article explains that while certain idiosyncrasies of fraud in parish life do emerge from the data, the authors could not claim a predictive model for identifying potential fraudsters.
But the report does highlight that “the pressure felt by a priest [to steal] might be closely associated with the very occupation itself, or more precisely the demands that the role makes upon its incumbents.”
Across cases, whether motivated by the financial gain itself, a need to cover up illicit relationships, or even the conceit that a priest can decide for himself how any and all parish funds are spent, the findings of the report would seem to point to an underlying commonality of isolation, disaffection with ministry, and a disordered relationship with Church structures among clerical financial criminals.
Warren and Fogarty’s findings noted that priests are unique among financial criminals, and that large scale or systematic embezzlement in religious institutions is often under-studied, even while religious institutions often involved considerable amounts of cash accounted for on a basis of personal trust.
In addition to calling for better mechanisms of financial oversight and accountability, the study’s findings highlight the need for ongoing spiritual and personal formation in priests throughout their ministry.
The researchers explained that focusing on Catholic priests presented a unique opportunity for study, both because the Catholic Church is the country’s largest religious denomination, and because it allowed for a study sample with broadly consistent hierarchical and financial policies.
The University of Notre Dame is hosting a “Queer Holiness” event next week to discuss “Experiential Christian Anthropology,” according to the event page.
On March 23, the university’s John J. Reilly Center is hosting a “Queer Holiness” event with Rev. Dr. Charlie Bell to address the church’s “hostile questions” regarding the LGBTQ community. Bell, a gay deacon in the Church of England and a Cambridge fellow, is also the author of the book “Queer Holiness,” which claims to “find a better way to do theology – not about, but with and of LGBTQI people.”
“From prohibitions on who they might love or marry, to erasure and denial, the theological record is one in which LGBTQI people are far too often objectified and their lives seen as the property of others,” the book’s summary read. “In no other significant religious question are ‘theological’ arguments made that so clearly reject overwhelming scientific and experiential knowledge about the human person. This book seeks to find a better way to do theology – not about, but with and of LGBTQI people – taking insights from the sciences and personal narratives as it seeks to answer the question: ‘What does human flourishing look like?’”
The event is being sponsored by the Center for Spirituality at Saint Mary’s College alongside Notre Dame, according to the event page.
“For millennia institutional churches have told LGBTQI people what God expects them to be and how to act,” the event’s flyer read. “In parts of the church, LGBTQI people remain the subject of hostile questions rather than being embraced as equal children of God. Charlie Bell’s … thesis is simple—to reject the overwhelming scientific and experiential knowledge about LGBTQI people is no longer valid.”
The university says that its mission is “defined by its Catholic character,” but Bell’s event appears to contradict several recent comments by Pope Francis. In January, the pope said that homosexuality, while not a crime, was a sin and most recently called “gender ideology” one of the “most dangerous ideological colonizations.”
Notre Dame made waves earlier this month when it was revealed that the Catholic university invited a transgender abortion doula to speak for the school’s “Reproductive Justice” series.
Notre Dame, JJRC, CS and Bell did not immediately respond to the Daily Caller News Foundation’s request for comment.
Gian Luca Rodrigues Cavallaro has a unique claim to fame: he’s a gay Catholic bishop who’s happily married – and he’s got a powerful message of love and inclusivity for the world.
by Patrick Kelleher
It should go without saying that Gian isn’t a bishop in the Roman Catholic Church – homosexuality is strictly frowned upon by the church, and gay sex is still viewed as a sin.
Instead, he’s a bishop in the Inclusive Portuguese Catholic Church, where he preaches his message that love is for all.
Gian was just eight years old when he felt the calling to become a priest, he tells PinkNews. Before long, he started to realise that he was also gay – and spent his next few years tormented.
“On the one hand I wanted to become a priest, but on the other, I didn’t want to give up on the idea of a relationship,” he says.
“My dream was to become a priest and marry at the same time with my future boyfriend, but I thought this was not possible.”
After he finished school, Gian went to a Roman Catholic seminary to train as a priest.
“I was willing to even renounce my emotional sphere,” he says. But after six months, he left the seminary due to what he describes as “the hypocrisy of some superiors”.
It was shortly after he left the seminary that he met a female priest from another church (Roman Catholicism doesn’t allow women to become priests). That chance encounter made him see another way was possible.
“That meeting, as if by magic, opened me up to a completely new world,” he says.
“Finally, I saw the plan of God, that was already written. My path was to be a priest without renouncing my emotional sphere.”
At first, Gian became a priest with the Reformed Old Catholic Church in Italy. In 2019, he moved to Portugal, but he struggled to find others there who wanted to be part of an inclusive Catholic Church.
“It was difficult and, in the beginning, I was a bit demoralised because without structure and without resources, it was difficult to reach people,” he says.
“But, with the grace of God, I was able to meet some people that were willing to share this path with me.”
It wasn’t until 2022 that Gian and others who believed in his mission decided to set up the Inclusive Portuguese Catholic Church. Shortly afterwards, members chose him to serve as a bishop within the group.
Gay Catholic bishop believes he and his husband were ‘predestined’ to be together
It was also in Portugal that Gian met Robson, the man who would go on to become his husband.
“He is Brazilian and I am Italian so it is curious that two people born in far-off countries could meet, but God chose us before the foundation of the world,” he says, referencing a passage in the New Testament.
“I am convinced that we were predestined to be together.”
Gian’s husband hasn’t always shared his love for religion and God – when they first met, he was “apathetic” about it, although he always supported Gian’s calling.
I had the joy to baptise him. No one forced him, it was his choice and he asked me.
However, before long, Robson embarked on a “personal path”, which led to him forming his own faith.
“This year, I had the joy to baptise him. No one forced him, it was his choice and he asked me,” Gian says.
While Gian has found fulfilment in his own church, he understands why so many LGBTQ+ people still see organised religion as an alienating and harmful concept.
His message to the Catholic Church is a simple one – he hopes it will come to see LGBTQ+ people as human beings who deserve love.
“I have the impression that sometimes they forget about the primacy of personal conscience, and they excommunicate priests and religious people just because they preach the gospel,” he says.
Pope Francis has a ‘strange attitude’ towards LGBTQ+ community
He doesn’t have much time for Pope Francis – the pontiff has won praise in some quarters from people who argue that he’s taken a more understanding, compassionate approach to LGBTQ+ people than his predecessors.
Others have pointed out that he’s not actually all that liberal – under his rule the Vatican has remained resolutely opposed to any progress on LGBTQ+ inclusion.
Gian says the pope has “a strange attitude”.
Even if ecumenically he works quite well, I have not a general good impression, especially in his approach with the LGBTQ+ community.
“In public, he says something that generates positive impressions – maybe in an attempt not to lose the faithful – but then in private he signs documents that contradict his declarations,” he says.
“Even if ecumenically he works quite well, I have not a general good impression, especially in his approach with the LGBTQ+ community.”
That’s why Gian is determined to amplify the voices of LGBTQ+ Catholics and create a space for them to share their faith with others.
“Some people think that I give interviews to have visibility, but that’s absolutely wrong,” he says.
“If I wanted visibility, I would be an actor, but I am a priest and so that’s not my purpose.
“I give interviews because I know that these interviews help people.”
When the Aids epidemic hit New York in the early 1980s, Bernárd Lynch did all he could to care for the sick and dying. The Ennis-born priest founded the first ministry for people with Aids in the city, supporting countless gay men who had been shunned by their families. He saw many of his friends succumb to the condition. Nobody knew the cause back then, and there was no such thing as treatment.
Lynch will never forget the terror of those early crisis years. “We used to go to patients in hospital and find their food had been left outside the door for days because staff were so afraid of contracting Aids. When you visited people, you dressed up like you were going on a moonwalk — covered from head to toe. You wouldn’t drink from the same cup or use the same toilet seat as anyone who had it.”
The ministry’s work was often more practical than spiritual. “I spent more time shopping, changing diapers and cleaning up urine than giving the last rites or praying with the sick,” says Lynch.
He had appealed for volunteers at St Francis Xavier Church in Greenwich Village after becoming overwhelmed with requests for help. The ministry grew to more than 1,000 members, but about half of them had died within a few years. Many were abandoned by their families when it was discovered they had Aids, while fellow priests who became ill were excluded by their diocese and religious communities.
Yet there were also moments of great tenderness. “I picked up one Irish mother at JFK whose son was in hospital. ‘How’s Michael?’ she asked, and I had to tell her he was quite ill. ‘He has the Rock Hudson disease,’ she said, referring to the actor who died of the condition in 1985, and I said, ‘Yes, he does’.”
“She found out he was gay about two weeks before he died, but she was formidable. I took the funeral and asked her if she’d like to say a few words. She went up to the altar in front of around 200 people — a woman who had never spoken in public before — and said: ‘Thank you. You were his real family.’ It was inspirational to see at a time when so many others had rejected their sons on their deathbeds.”
He is talking to the Independent after donating his personal papers to the National Library of Ireland. The Fr Bernárd Lynch Archive includes records of smear campaigns against him, personal letters to his family while he was coming out as a gay man, and letters from people struggling to reconcile their sexuality with church teaching.
What impact did his time in New York have on him? “Well, I was radicalised. I was devastated, but I had no time to cry — and no time to recover. Day after day, you were in and out of funeral homes and hospitals visiting the sick. And, of course, we all thought we had it. I went home in 1982 to tell my family about what was happening and to make a will for the first time in my life, because I genuinely thought my number was up.”
Lynch has struggled with his faith in the years since, but he stops short of describing himself as a non-believer. “Maybe I’m a coward, but I couldn’t have kept going if I didn’t hold on to something. Even today, it’s a hope more than a belief.”
There were no such doubts growing up in 1950s Ireland. Mass at Ennis Cathedral was, he says, like Broadway. “It was our theatre, to put it in secular terms. With the pre-Vatican II church, everything was in Latin and everything felt very dramatic. Men and boys went around in the fanciest of clothes, and I just found it extraordinary.”
But he also came to appreciate the spiritual aspects of religion. “I had an interest in things that were unexplainable, and things other than what we perceive. You know, the beauty of creation and all that.”
After seminary training and a stint in Zambia, Lynch was sent to New York in 1975 to pursue graduate studies. It was here that he finally came to terms with his sexuality.
He contacted Dignity, a Catholic LGBT group, but was nervous about getting involved. “When I first joined, I didn’t tell anyone I was a priest or even give my second name,” he says. He only became more disillusioned with Catholic authorities when the Aids crisis took hold. Church leaders expressed little sympathy with the dying, and a Vatican spokesman went as far as to suggest Aids was a punishment for immoral behaviour.
At the height of the epidemic, the Archdiocese of New York opposed the passing of legislation banning discrimination against gay people in employment and housing.
“People with Aids were being fired and thrown out of their homes,” Lynch recalls. “Cardinal John O’Connor of New York did everything in his power to stop that legislation and was succeeding. Council members were told they wouldn’t get the Catholic vote if they voted for the bill. People said to me that if I testified in favour, as a priest, a lot of these Catholic members would take courage. I went to City Hall and testified, and it did finally pass — although not for that reason alone.”
The Archdiocese of New York refused to renew his licence to minister as a priest. He approached other bishops but was shut out. It was, he says, the end of his career in America.
In 1992, Lynch left for London, where he started working with an Aids counselling group. Treatment has improved since then, but he is conscious that stigma endures. He knows people in Ireland who still hide the cause of their loved one’s death. “There are families I can’t visit even today because it might draw attention,” he says. “The fear is that I’ll be recognised in their locality, and then the secret will be out.’”
It was in London that Lynch met his now husband, fellow Irishman Billy Desmond. In 2006, he became — it’s believed — the first Catholic priest to enter a civil partnership. The couple held their wedding in Co Clare in 2017, two years after the passing of the marriage equality referendum.
“To be able to come back and marry in my own home county was such a gift,” he says. “You know, we left home because we couldn’t stay, but there are people who stayed and have now given us a country to come home to. I really am so proud of Ireland.”
Lynch has remained a prominent activist, meeting such figures as President Mary Robinson and Elton John.
He remains deeply troubled by the church’s position on LGBT issues. As founder of a support group for gay clergy in London, he has met countless priests torn between their jobs and sexuality. “Things might be a bit softer under Pope Francis, but the teaching is still that we’re disordered in our nature and evil in our love. It’s a toxic teaching that does such damage to people. The church still won’t come out and say loud and clear that that teaching is wrong and that gay people are as much loved by God and accepted as straight people.”
Katherine McSharry, acting director of the National Library, describes the donation of Lynch’s archive as an important addition to its collections. Lynch’s papers provide insights into “important questions in our national life, including the nature of faith and organised religion, the taboos around sexuality and individual expression, and the impact the Aids crisis had on the LGBTI+ community”, she says.
There will be an event on Monday to mark the acquisition of the archive, after which it will be available for public consultation. Libraries in the US and UK had also expressed interest, but Lynch is pleased his papers have ended up in Dublin. “What this is doing, as I understand it, is bringing the diaspora home,” he says. “There were so many who left and then couldn’t come back when they were ill; who never saw their families again. All those nameless Irish people in the archive, who can’t be named even today, are in a sense now coming home. It’s about them, not me.”
It is easy enough to see at first glance why LGBTQ people, and those who stand in solidarity with them, look askance at the Bible. After all, the two most cited biblical texts on the subject are the following, from the old purity codes of ancient Israel:
You shall not lie with a male as with a woman; it is an abomination (Lev. 18:22).
If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them (Lev. 20:13).
There they are. There is no way around them; there is no ambiguity in them. They are, moreover, seconded by another verse that occurs in a list of exclusions from the holy people of God:
No one whose testicles are crushed or whose penis is cut off shall be admitted to the assembly of the Lord (Deut. 23:1).
This text apparently concerns those who had willingly become eunuchs in order to serve in foreign courts. For those who want it simple and clear and clean, these texts will serve well. They seem, moreover, to be echoed in this famous passage from the Apostle Paul:
They exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles. Therefore God gave them up in the lusts of their hearts to impurity, to the degrading of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.
For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error (Rom. 1:23-27).
Paul’s intention here is not fully clear, but he wants to name the most extreme affront of the Gentiles before the creator God, and Paul takes disordered sexual relations as the ultimate affront. This indictment is not as clear as those in the tradition of Leviticus, but it does serve as an echo of those texts. It is impossible to explain away these texts.
Given these most frequently cited texts (that we may designate as texts of rigor), how may we understand the Bible given a cultural circumstance that is very different from that assumed by and reflected in these old traditions?
Well, start with the awareness that the Bible does not speak with a single voice on any topic. Inspired by God as it is, all sorts of persons have a say in the complexity of Scripture, and we are under mandate to listen, as best we can, to all of its voices.
On the question of gender equity and inclusiveness, consider the following to be set alongside the most frequently cited texts. We may designate these texts as texts of welcome. Thus, the Bible permits very different voices to speak that seem to contradict those texts cited above. Therefore, the prophetic poetry of Isaiah 56:3-8 has been taken to be an exact refutation of the prohibition in Deuteronomy 23:1:
Do not let the foreigner joined to the Lord say, “The Lord will surely separate me from his people”; and do not let the eunuch say, “I am just a dry tree.” For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off … for my house shall be called a house of prayer for all peoples. Thus says the Lord God, who gathers the outcasts of Israel, I will gather others to them besides those already gathered (Is. 56:3-8).
This text issues a grand welcome to those who have been excluded, so that all are gathered in by this generous gathering God. The temple is for “all peoples,” not just the ones who have kept the purity codes.
Beyond this text, we may notice other texts that are tilted toward the inclusion of all persons without asking about their qualifications, or measuring up the costs that have been articulated by those in control. Jesus issues a welcoming summons to all those who are weary and heavy laden:
Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light (Mt. 11:28-30).
No qualification, no exclusion. Jesus is on the side of those who are “worn out.” They may be “worn out” by being lower-class people who do all the heavy lifting, or it may be those who are “worn out” by the heavy demands of Torah, imposed by those who make the Torah filled with judgment and exclusion.
Since Jesus mentions his “yoke,” he contrasts his simple requirements with the heavy demands that are imposed on the community by teachers of rigor. Jesus’ quarrel is not with the Torah, but with Torah interpretation that had become, in his time, excessively demanding and restrictive. The burden of discipleship to Jesus is easy, contrasted to the more rigorous teaching of some of his contemporaries. Indeed, they had made the Torah, in his time, exhausting, specializing in trivialities while disregarding the neighborly accents of justice, mercy and faithfulness (cf. Mt. 23:23).
A text in Paul (unlike that of Romans 1) echoes a baptismal formula in which all are welcome without distinction:
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ (Gal. 3:28).
No ethnic distinctions, no class distinctions and no gender distinctions. None of that makes any difference “in Christ,” that is, in the church. We are all one, and we all may be one. Paul has become impatient with his friends in the churches in Galatia who have tried to order the church according to the rigors of an exclusionary Torah. In response, he issues a welcome that overrides all the distinctions that they may have preferred to make.
Finally, among the texts I will cite is the remarkable narrative of Acts of the Apostles 10. The Apostle Peter has raised objections to eating food that, according to the purity codes, is unclean; thus, he adheres to the rigor of the priestly codes, not unlike the ones we have seen in Leviticus. His objection, however, is countered by “a voice” that he takes to be the voice of the Lord. Three times that voice came to Peter amid his vigorous objection:
What God has made clean, you must not call profane (Acts 10:15).
The voice contradicts the old purity codes! From this, Peter is able to enter into new associations in the church. He declares:
You yourselves know that it is unlawful for Jews to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean (Acts 10:28).
And from this Peter further deduces:
I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him (v. 34).
This is a remarkable moment in the life of Peter and in the life of the church, for it makes clear that the social ordering governed by Christ is beyond the bounds of the rigors of the old exclusivism.
I take the texts I have cited to be a fair representation of the very different voices that sound in Scripture. It is impossible to harmonize the mandates to exclusion in Leviticus 18:22, 20:13 and Deuteronomy 23:1 with the welcome stance of Isaiah 56, Matthew 11:28-30, Galatians 3:28 and Acts 10.
Other texts might be cited as well, but these are typical and representative. As often happens in Scripture, we are left with texts in deep tension, if not in contradiction, with each other. The work of reading the Bible responsibly is the process of adjudicating these texts that will not be fit together.
The reason the Bible seems to speak “in one voice” concerning matters that pertain to LGBTQ persons is that the loud voices most often cite only one set of texts, to the determined disregard of the texts that offer a counter-position. But our serious reading does not allow such a disregard, so that we must have all of the texts in our purview.
The process of the adjudication of biblical texts that do not readily fit together is the work of interpretation. I have termed it “emancipatory work,” and I will hope to show why this is so. Every reading of the Bible—no exceptions—is an act of interpretation. There are no “innocent” or “objective” readings, no matter how sure and absolute they may sound.
Everyone is engaged in interpretation, so that one must pay attention to how we do interpretation. In what follows, I will identify five things I have learned concerning interpretation, learnings that I hope will be useful as we read the Bible, responsibly, around the crisis of gender identity in our culture.
1. All interpretation filters the text through the interpreter’s life.
All interpretation filters the text through life experience of the interpreter. The matter is inescapable and cannot be avoided. The result, of course, is that with a little effort, one can prove anything in the Bible. It is immensely useful to recognize this filtering process. More specifically, I suggest that we can identify three layers of personhood that likely operate for us in doing interpretation.
First, we read the text according to our vested interests. Sometimes we are aware of our vested interests, sometimes we are not. It is not difficult to see this process at work concerning gender issues in the Bible. Second, beneath our vested interests, we read the Bible through the lens of our fears that are sometimes powerful, even if unacknowledged. Third, at bottom, beneath our vested interests and our fears, I believe we read the Bible through our hurts that we often keep hidden not only from others, but from ourselves as well.
The defining power of our vested interests, our fears and our hurts makes our reading lens seem to us sure and reliable. We pretend that we do not read in this way, but it is useful that we have as much self-critical awareness as possible. Clearly, the matter is urgent for our adjudication of the texts I have cited.
It is not difficult to imagine how a certain set of vested interests, fears and hurts might lead to an embrace of the insistences of texts of rigor that I have cited. Conversely, it is not difficult to see how LGBTQ persons and their allies operate with a different set of filters, and so gravitate to the texts of welcome.
2. Context inescapably looms large in interpretation.
There are no texts without contexts and there are no interpreters without context that positions one to read in a distinct way. Thus, the purity codes of Leviticus reflect a social context in which a community under intense pressure sought to delineate, in a clear way, its membership, purpose and boundaries.
The text from Isaiah 56 has as its context the intense struggle, upon return from exile, to delineate the character and quality of the restored community of Israel. One cannot read Isaiah 56 without reference to the opponents of its position in the more rigorous texts, for example, in Ezekiel. And the texts from Acts and Galatians concern a church coming to terms with the radicality of the graciousness of the Gospel, a radicality rooted in Judaism that had implications for the church’s rich appropriation of its Jewish inheritance.
Each of us, as interpreter, has a specific context. But we can say something quite general about our shared interpretive context. It is evident that Western culture (and our place in it) is at a decisive point wherein we are leaving behind many old, long-established patterns of power and meaning, and we are observing the emergence of new patterns of power and meaning. It is not difficult to see our moment as an instance anticipated by the prophetic poet:
Do not remember the former things, or consider the things of old. I am about to do a new thing; now it springs forth, do you not perceive it? (Is. 43:18-19)
The “old things” among us have long been organized around white male power, with its tacit, strong assumption of heterosexuality, plus a strong accent on American domination. The “new thing” emerging among us is a multiethnic, multicultural, multiracial, multi-gendered culture in which old privileges and positions of power are placed in deep jeopardy.
We can see how our current politico-cultural struggles (down to the local school board) have to do with resisting what is new and protecting and maintaining what is old or, conversely, welcoming what is new with a ready abandonment of what is old.
If this formulation from Isaiah roughly fits our circumstance in Western culture, then we can see that the texts of welcome are appropriate to our “new thing,” while the texts of rigor function as a defense of what is old. In many specific ways our cultural conflicts—and the decisions we must make—reverberate with the big issue of God’s coming newness.
In the rhetoric of Jesus, this new arrival may approximate among us the “coming of the kingdom of God,” except that the coming kingdom is never fully here but is only “at hand,” and we must not overestimate the arrival of newness. It is inescapable that we do our interpretive work in a context that is, in general ways, impacted by and shaped through this struggle for what is old and what is new.
3. Texts do not come at us one at a time
Texts do not come at us one at a time, ad seriatim, but always in clusters through a trajectory of interpretation. Thus, it may be correct to say that our several church “denominations” are, importantly, trajectories of interpretation. Location in such a trajectory is important, both because it imposes restraints upon us, and because it invites bold imagination in the context of the trajectory.
We do not, for the most part, do our interpretation in a vacuum. Rather we are “surrounded by a cloud of [nameable] witnesses” who are present with us as we do our interpretive work (Heb. 12:1).
For now, I worship in a United Methodist congregation, and it is easy enough to see the good impact of the interpretive trajectory of Methodism. Rooted largely in Paul’s witness concerning God’s grace, the specific Methodist dialect, mediated through Pelagius and then Arminius, evokes an accent on the “good works” of the church community in response to God’s goodness.
That tradition, of course, passed through and was shaped by the wise, knowing hands of John Wesley, and we may say that, at present, it reflects the general perspective of the World Council of Churches with its acute accent on social justice. The interpretive work of a member of this congregation is happily and inevitably informed by this lively tradition.
It is not different with other interpretive trajectories that are variously housed in other denominational settings. We are situated in such interpretive trajectories that allow for both innovation and continuity. Each trajectory provides for its members some guardrails for interpretation that we may not run too far afield, but that also is a matter of adjudication—quite often a matter of deeply contested adjudication.
4. We are in a “crisis of the other”
We are, for now, deeply situated in a crisis of the other. We face folk who are quite unlike us, and their presence among us is inescapable. We are no longer able to live our lives in a homogenous community of culture-related “look alikes.” There are, to be sure, many reasons for this new social reality: global trade, easier mobility, electronic communication and mass migrations among them.
We are thus required to come to terms with the “other,” who disturbs our reductionist management of life through sameness. We have a fairly simple choice that can refer to the other as a threat, a rival enemy, a competitor, or we may take the other as a neighbor. The facts on the ground are always complex, but the simple human realities with each other are not so complex.
While the matter is pressing and acute in our time, this is not a new challenge to us. The Bible provides ongoing evidence about the emergency of coming to terms with the other. Thus, the land settlements in the Book of Joshua brought Israel face-to-face with the Canaanites, a confrontation that was mixed and tended toward violence (Judg. 1).
The struggle to maintain the identity and the “purity” of the holy people of God was always a matter of dispute and contention. In the New Testament, the long, hard process of coming to terms with “Gentiles” was a major preoccupation of the early church, and a defining issue among the Apostles. We are able to see in the Book of Acts that over time, the early church reached a readiness to allow non-Jews into the community of faith.
And now among us the continuing arrival of many “new peoples” is an important challenge. There is no doubt that the texts of rigor and the texts of welcome offer different stances in the affirmation or negation of the other. And certainly among the “not like us” folk are LGBTQ persons, who readily violate the old canons of conformity and sameness. Such persons are among those who easily qualify as “other,” but they are no more and no less a challenge than many other “others” among us.
And so the church is always re-deciding about the other, for we know that the “other”—LBGTQ persons among us—are not going to go away. Thus, we are required to come to terms with them. The trajectory of the texts of welcome is that they are to be seen as neighbors who are welcomed to the resources of the community and invited to make contributions to the common wellbeing of the community. By no stretch of any imagination can it be the truth of the Gospel that such “others” as LGBTQ persons are unwelcome in the community.
In that community, there are no second-class citizens. We had to learn that concerning people of color and concerning women. And now, the time has come to face the same gospel reality about LGBTQ persons as others are welcomed as first-class citizens in the community of faithfulness and justice. We learn that the other is not an unacceptable danger and that the other is not required to give up “otherness” in order to belong fully to the community. We in the community of faith, as in the Old and New Testaments, are always called to respond to the other as a neighbor who belongs with “us,” even as “we” belong with and for the “other.”
5. The Gospel is not to be confused with the Bible.
The Gospel is not to be confused with or identified with the Bible. The Bible contains all sorts of voices that are inimical to the good news of God’s love, mercy and justice. Thus, “biblicism” is a dangerous threat to the faith of the church, because it allows into our thinking claims that are contradictory to the news of the Gospel. The Gospel, unlike the Bible, is unambiguous about God’s deep love for all peoples. And where the Bible contradicts that news, as in the texts of rigor, these texts are to be seen as “beyond the pale” of gospel attentiveness.
our interpretation is filtered through our close experience,
our context calls for an embrace of God’s newness,
our interpretive trajectory is bent toward justice and mercy,
our faith calls us to the embrace of the other and
our hope is in the God of the gospel and in no other,
the full acceptance and embrace of LGBTQ persons follows as a clear mandate of the Gospel in our time. Claims to the contrary are contradictions of the truth of the Gospel on all the counts indicated above.
These several learnings about the interpretive process help us grow in faith:
We are warned about the subjectivity of our interpretive inclinations;
we are invited in our context to receive and welcome God’s newness;
we can identify our interpretive trajectory as one bent toward justice and mercy;
we may acknowledge the “other” as a neighbor;
we can trust the gospel in its critical stance concerning the Bible.
All of these angles of interpretation, taken together, authorize a sign for LGBTQ persons: Welcome!
Welcome to the neighborhood! Welcome to the gifts of the community! Welcome to the work of the community! Welcome to the continuing emancipatory work of interpretation!
Brazilian theologian Leonardo Boff, one of the greatest exponents of Latin American liberation theology along with Peru’s Gustavo Gutierrez, spoke in favor of the priestly ordination of women in the Catholic Church and argued in an article published on the site. digital religion what “There is no doctrinal or dogmatic barrier that prevents women from reaching the priesthood.” In 1994 and in the face of debate raised in the Church on the subject, the then Pope John Paul II spoke about it in an apostolic letter entitled “On the ordination of priesthood reserved for men”. on that occasion Karol Wojtyla explicitly states that “by virtue of his ministry of affirming the faith of the brethren, to remove any doubt as to a matter of great importance, which pertains to the very divine constitution of the Church (cf. Lk 22, 32), I declare that The Church in no way has the power to confer priestly ordination on women“And ruled that”This opinion should be considered definitive by all believers in the Church. Formally closing all discussions on the matter. Both Benedict XVI and Francis, his successor in the papacy, also took this view, despite the debate over the ordination of women to Catholic priesthood is still open both at the religious level and within the congregation. Other religious traditions, including Christian churches, ordained women to practice ministerial priesthood.
Leonardo Boff has always been a standard bearer in favor of a greater role for women in the Catholic Church. Now, faced with the designation by Francis of three women who would unify the episcopal (ministerial) for bishops, to propose the names of candidates for bishops to the Pope, Boff wrote that it was about “A Big Step, But Only the First”” and added that “just a small door was opened for Christian women to be able to participate in all professions and services for God’s people”.
The 83-year-old theologian published a book called “Church, Charisma and Power” in 1981, which made him the target of Vatican attacks and, given his status as a Franciscan priest and professor of theology, called for “silencing” him. to be ordered. and suspended the “one divine” by Pope John Paul II. Although the sanction that barred him from teaching and serving in public was later lifted, Boff renounced the priesthood in the church in 1992, but continued with his religious preaching and his activities involving theology and protecting the environment.
Following the election of Jorge Bergoglio as the supreme authority of the Catholic Church The relationship between Boff and Francisco has been extremely fluid. And Brazilians have been heard many times praising the pontiff’s work and his pronouncements on life, church and society.
,We are in favor of the priesthood of women in the Roman Catholic Church, selected and drawn from communities of faith,” Boff now wrote. And he added that “it is up to them (women) to give it a specific configuration, which is different from that of men.”
In his argument, the theologian states that “First of all, it must be affirmed that the feminine dimension is not exclusive to women, for both man and woman are, in their own ways, the carriers of the masculine and the feminine. This Nazareth K is also true for Jesus, being fully human he is completely divine.
It also states that the Church of Life and the Magisterium is “not a pit of dead water” and, as a result, “is revived by experiencing the irreversible changes of history”. No matter how the Catholic tradition has so far manifested the opposite.
And just as “the equality of women in respect and rights with men is more and more attested all over the world” it is understandable that “it is not easy to eliminate centuries of patriarchy which means reducing women and marginalized”, maintains Boff. To add that “discrimination is slowly and steadily being removed and in some cases even punished” and that “in practice, all public places and the most diverse functions are open to women.”
according to brazilian The Catholic Church was “held hostage to a secular patriarchal culture, but it cannot become a bastion of conservatism and anti-feminism” in a world that leads to the prosperity of relations between men and women”. However, he believes that “Pope Francis has the ability to raise questions relevant to today’s world, such as the question of marital morality or homosexuality and Dealing with other minorities.”
To give greater importance to his statement, Boff recalls that “careful examination of high-level theologians such as Karl Rahner has revealed that there is no doctrinal or dogmatic barrier that precludes women’s access to the priesthood.”
Among other considerations, Boff states that “if a woman, Mary, was able to give birth to her son Jesus, how could she not represent him sacredly in the community? There is a clear contradiction here, which can only be understood in the context of the patriarchal, sexist church, which is made up of celibates in the leadership and animation body of the faith.,
And he predicts that “the time will come when the Roman Catholic Church will adjust to the path of the global feminist movement, along with other Christian churches that have women as priests and even bishops, and with the world.” , towards unification. ‘animus’ and ‘anima’ for human enrichment and for a more integral Christian experience and ultimately for the benefit of the Church”.
The Rev. James Martin never pictured himself managing a website aimed at helping resource LGBTQ Catholics.
He never saw himself starring in a documentary about the Roman Catholic Church’s relationship with its LGBTQ members.
He never set out to write or speak on issues related to LGBTQ people and the Catholic Church at all, he said.
And yet a film chronicling Martin’s ministry to LGBTQ Catholics — “Building a Bridge,” which was produced by Oscar-winning filmmaker Martin Scorsese and premiered last year at the Tribeca Film Festival — is streaming now on AMC+.
The documentary release comes as Martin launches an LGBTQ Catholic resource called Outreach, sponsored by America Media, where he is editor at large. Outreach includes a new website and a conference hosted in person for the first time this weekend at Fordham University in New York.
“I really feel like it’s been an invitation from the Holy Spirit to just continue to see where this goes,” Martin said.
The idea for the documentary about Martin’s ministry came to Brooklyn-based filmmaker Evan Mascagni not long after he moved to New York. Mascagni had grown up in a “really Catholic” community in Kentucky — so Catholic, he joked, he didn’t even realize there were other religions — but he had distanced himself from the church in college.
His mom kept sending him posts by “this cool priest she follows on Instagram,” who also was based in New York, he said.
When he finally attended a talk by the priest, who turned out to be Martin, Mascagni said he was “blown away.”
“I’d never felt energy like that in a Catholic church, honestly,” he said.
Mascagni also realized Martin’s story dovetailed with a story that co-director Shannon Post wanted to tell about a friend of hers who was among the 49 people killed when a gunman opened fire at the Pulse nightclub in Orlando, Florida.
Pulse was one of the city’s best-known gay clubs, and the 2016 shooting was the deadliest mass shooting in modern U.S. history at the time.
The response to the shooting — or, rather, the lack of response — by the Catholic Church was one of the reasons Martin said he first felt “emboldened” to write and speak publicly about the church’s relationship with LGBTQ people, he said.
“I was a little disappointed with the church’s official response to the massacre. What struck me at the time was that even in death, this community is largely invisible to the Catholic Church,” he said.
“And so that led to a Facebook video, which led to some talks, which led to this book ‘Building a Bridge,’ which led to this ministry, which just keeps going in new directions.”
They filmed as some of the priest’s talks were canceled over fears of protest by conservative Catholic websites such as Church Militant, which also have organized social media campaigns against him. They kept rolling as he celebrated a Pre-Pride Mass at St. Francis of Assisi Church in New York and met at the Vatican with Pope Francis, who later wrote to Martin about the Outreach conference, previously held online.
“I pray for you to continue in this way, being close, compassionate and with great tenderness,” Francis wrote.
In that time, Martin said he’s become more confident — “primarily because I had that meeting with the pope.”
The priest’s message to the church has become “a little bolder,” he said.
“At the beginning, it was just like, ‘Treat these people with respect.’ Now it’s more, ‘Listen to them, accompany them, advocate for them,’ which is something I might not have said before.”
His message to the LGBTQ community has changed, too, as he’s been challenged by parish groups such as Out at St. Paul, featured in the “Building a Bridge” film. He’s realized the responsibility is on the church to reach out to the LGBTQ community, which has much less power, he said.
He sees the film as part of that work.
“I know that 1,000 times more people will see this movie than ever read my book or come to one of my talks. I understand the power of the media, and so, therefore, I wanted to support them as much as I could,” he said.
Martin said he realized Mascagni and Post were serious about making a documentary about his ministry when they showed up in Dublin, where he was invited to speak to the World Meeting of Families organized by the Vatican’s Dicastery for the Laity, Family and Life.
Being followed by cameras was “a threat to humility” as a priest, he said. But it came at the same time opponents were bombarding him with messages he was going to hell, so, he joked, “it balanced.”
It isn’t his first brush with fame. Martin has appeared on “The Colbert Report” and “The Late Show With Stephen Colbert” as the unofficial chaplain of Colbert Nation. He also has worked with Scorsese on two previous films, appearing as a priest in “The Irishman” and offering insight as a consultant for “Silence.”
Scorsese ended up becoming executive producer of “Building a Bridge” after hearing the documentary was in the works and reaching out to Mascagni and Post.
“If Martin Scorsese is asking you to see a rough cut, you’re gonna work as hard and as fast as you can to get it done,” Mascagni said, laughing.
Alongside Martin, “Building a Bridge” shares the stories of LGBTQ Catholics, their families and their parish ministries as they intersect with the priest and with the church.
It also features Michael Voris, founder of Church Militant. Mascagni said he wanted to show the impact Voris and his followers have had as they’ve opposed Martin’s ministry.
Voris told Religion News Service he thought the documentary was a “fair representation” of himself and Church Militant.
But, he said, “What sticks in my craw about it is that the church’s teaching doesn’t catch any real airtime.”
The Catechism of the Catholic Church refers to “homosexual tendencies” as “objectively disordered.” It also calls for LGBTQ people to be “accepted with respect, compassion, and sensitivity.”
The latter is the message Martin emphasizes, and the one the priest said he hopes audiences will take from “Building a Bridge.”
“I just hope that it helps LGBTQ Catholics see that there’s a place for them in their own church — it’s their church, too — and also for Catholic leaders to hear these voices,” Martin said.
“This is where Jesus not only wants us to be, but is. I mean, they are a part of the body of Christ.”
Was the feminism fight central to the first century church?
That’s the question a Catholic nun takes on in a piece for the Global Sisters Report, a self-described “independent, nonprofit source of news and information about Catholic sisters and the critical issues facing the people they serve.”
Asserting that the Bible “shows how the early church was a feminist movement” and that it’s time for the true “herstory” of female discipleship to be told, the piece celebrates the news that Pope Francis opened the door to expand senior roles for women in the Catholic Church, citing scriptural reasons behind such a move.
The nun who wrote the piece is Nameeta Renu, a member of the Order of Consecrated Virgins in Bombay in Mumbai, India. She compared the church to Mary and Martha, two women who were followers of Jesus.
Renu, whose bio states that she has a doctorate in theology on spiritual guidance and integral formation, writes that while Martha embodied the “relatively conservative” early church views on women’s roles, which pointed toward more “traditional roles,” Mary “represents the feminist church as envisioned by Jesus.”
In questioning these two archetypes, Renu then suggests both Martha and Mary “represent the church at different points on the wide spectrum of feminism” and cites “Martha from the Margins: The Authority of Martha in Early Christian Tradition,” a paper co-edited by agnostic atheist Bart Ehrman.
After asserting that God “wants both men and women to be liberated from patriarchy,” Renu says this can only happen “when victims are freed from domination, and when oppressors are converted and liberated from sin.”
She goes on to call Mary Magdalene the “Apostle to the Apostles,” and suggests that such a claim to apostleship holds as much weight as the Apostle Paul.
“Mary Magdalene has a very important role in following Jesus, but she is excluded from the Twelve Apostles while Paul boldly calls himself an apostle to the Gentiles even though he is not a disciple of Jesus before his death and resurrection,” Renu writes.
Christian blogger Erica Lee, whose blog “Unfiltered & Free” looks at gender and other topics through a biblical lens, told The Christian Post that filtering Scripture through feminism will only fuel further division.
“The feminist movement is nothing more than another societal ploy to divide the population against themselves,” Lee said. “Satan is the master deceiver and he is hard at work.
“All social justice movements pit us against each other when we are all one Body in Christ. Christ’s sacrifice on Calvary was the great equalizer.”
Lee also said characterizing Mary Magdalene as a type of “13th apostle” is without scriptural basis.
“It appears to me that the author is simply uplifting an already significant female from the Bible to an elevated status as to remove perceived victimization,” said Lee. “Such twisting and manipulating of Scripture is dangerous.”
Renu’s piece also pushes back against the traditional interpretation of Acts 6:3, which says the apostles told the disciples, “Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty” of distributing to widows in the church.
According to Renu, there is little documentation about the identities of “the seven” who were chosen and that church fathers often used gendered language “to represent all the baptized,” even in the Nicene Creed of 325 A.D.
Renu suggests the seven might have been either men, women, or a combination of both.
She also argues that because the head of a family traditionally receives the blessing for all family members, “some of the seven names could indirectly refer to their daughters, sisters, mothers or other relatives.”
“They could even refer to couples or all the members of their families being selected for the service,” she added.
Lee told CP that such hermeneutical teaching is “a direct reflection of the modern church” and cited a recent study that found just 37% of pastors hold to a biblical worldview.
“That is a heartbreaking indictment on the church,” said Lee. “Therefore, as a result, we see articles such as this.”
Renu’s piece appears to have been written in response to news out of the Vatican that would allow women to serve alongside all-male clergy in senior management of the Catholic Church.
Published in March, the new constitution calls “for the involvement of laywomen and laymen, even in roles of government and responsibility.”
The document, however, did not alter the role for women as it pertains to worship in the Catholic Church.
In most countries, women were already serving as lectors and catechists in the Catholic Church. However, with the official ordination, more conservative bishops will be unable to prevent women in their dioceses from taking on those roles. Francis changed the laws of the Roman Catholic church in January 2021 to formally allow women to give readings from the Bible during Mass, act as altar servers and distribute communion.
Throughout his papacy, Francis has called for women to have more formal roles in the church, but has remained firm on forbidding women to become deacons or priests. Catholic doctrine prohibits the ordination of women as priests, as those roles are reserved for men.
In April 2020, the pope established a commission to study whether women should be granted the right to become ordained deacons. In this role, women would be permitted to preach and baptize, but not to conduct Mass.
As Benedict XVI, Joseph Ratzinger was head of the Catholic Church from 2005 to 2013. Using archival footage and conversations with contemporary witnesses, this film provides insight into the rise and fall of the German pope.