When I was at school, a lovely boy with a mop of dark hair called me a pansy when we were playing kiss chase; I was running away from the boys in an apparent game of one. I heard him definitely call me Pansy though and, ecstatic that at the age of 8 someone had finally seen me as me,
I adopted the name with huge pride and wore it like an enormous, enamelled brooch. My name was Pansy.I convinced most of my classmates to call me Pansy – I didn’t notice or care about their sniggers or sneers, and after some persuasion my teacher, Miss Honey (not a word of a lie), agreed to call me Pansy during story-carpet time. One foot off dead name, one foot on Pansy. Home.
In 1989, when the Gender Identity Development Service (Gids) at London’s Tavistock Clinic opened, it received two referrals in its first year of operation. As Dr Polly Carmichael, current director of the service, observes, it was considered a career-limiting option for a clinical psychologist to specialise in the field of gender identity in young people – there weren’t enough patients. That is not how it has turned out. Last year, 1,400 children under 18 were referred to Gids, double the number the year before. Of these 1,400, nearly 300 were under the age of 12, with some as young as three years old.
The reasons for this exponential increase are obviously complex. One factor seems to be a huge shift in awareness of transgender individuals in wider culture. The attention paid to Caitlyn Jenner in America, and Kellie Maloney here; a transgender actor, Riley Carter Millington, playing a transgender role in EastEnders; the historic tragedy of the story told in The Danish Girl and the many public controversies about respect for trans rights have all informed this awareness.
When Cardinal Bergoglio was elected Pope Francis, it was widely acknowledged that this was largely on the grounds of his contribution to discussions inside the consistory, on the pressing need for reform of the curia. So, the world watched anxiously to see what form this reform would take – and in particular, which curial officials would remain in post, be booted out, or receive promotion. Months later, there seemed to be little change. This perception though, simply missed the point. Some years on, the perspective is rather different.
The first point to note, is that instead of rushing into a “reform” of the curia, Pope Francis’ first and most important action was simply to downgrade its simple importance. This was dramatically signalled symbolically, by taking up his personal residence outside the traditional buildings, away from the officials. Later, it was given more substantive form, in his formation of an advisory inner circle of cardinal advisors. This is where the important decisions are now taken, not in curial offices. A further sign of the diminished importance of the curia, is in the much reduced flow of published documents issuing from those offices, as compared with the pontificates of John Paul II and Benedict XVI. The rightful role of the curia has been restored to that of the church’s civil service, not its government. (That is not to deny that there is extensive unhappiness and resistance within the curia. That is to be expected – but matters far less, than it would have done under Francis’ predecessors).
For a useful summary of just how extensive Francis’ reform has been, taking one simple step at a time, see Pope Francis’ hard-hitting Christmas address to the leaders of the curia, reported in full at Radio Vatican. Every Christmas since taking office, in these seasonal addresses Francis has given some thoughts on what the curia should be – and what at times it is, but should not be. Continue reading Curial Reform: Softlee Softlee, Catchee Monkey
The crazies at Church Militant have been useful, this time by drawing attention to an interesting newspaper interview with the Brazilian liberation theologian Leonardo Boff. What has angered them, is his claim that Pope Francis is “one of us” – that is, in sympathy with liberation theology. That should not surprise anyone: to me, it is obvious. Right from the start of his papacy, Francis has sent out signals of sympathy to both the people and ideas of the liberation theology movement. However, there’s much more of importance in this interview, some of it much more radical.
I am particularly interested in Boff’s discussion of the possibility of married priests returning to active ministry. He claims that the Brazilian bishops have already made this request to the pope, and that he (Boff) has “heard” that Francis has agreed. More interesting, is that he personally feels he does not need this papal permission to return to ministry, which he is already exercising, with the tacit approval of local bishops – some of whom may even be encouraging others to do the same.
A fun observation in the interview, is his dismissal of the objections to Amoris Laetitia by Cardinal Burke and his cronies in their “dubia”. Burke, he says, is the Vatican’s equivalent of Donald Trump. The difference though, is that he is effectively sidelined in the curia (“cold-shouldered”, if I understand correctly the German “kaltgestellt” ).
The interview report of course is in German. Fortunately, the quality of Google Translate has improved markedly since a recent major change in their technology. I include here the Google translation of the complete interview, lightly edited to improve English readability. (For the complete German language interview, see Kölner Stadt-Unzeiger)
The Brazilian Leonardo Boff, born in 1938, is the son of Italian immigrants. In 1959 he joined the Franciscan Order and studied in Germany for five years.
In the 1980s, Boff became the main representative of liberation theology, and because of his criticism of the church, he was in conflict with the Vatican and Joseph Ratzinger, his superior. After having been twice subjected to a publication ban, Boff left the Order in 1992 and laid down his priesthood.
Mr. Boff, do you like Christmas songs?
What do you think? (Sings): “Si-hil-lent night, holy night …” This is sung in every family that celebrates Christmas. With us in Brazil, this is just as much a tradition as in Germany.
Do not you see this kind of Christmas kitted up and commercialized?
This is different from country to country. Of course, Christmas has become a big business. But in all this, joy is still alive, a time of being together with the family, and in many cases also a time of faith. And as I have experienced Christmas in Germany, it is a celebration of the heart, very coherent, wonderful.
How does a faith, which speaks for Christmas of a “God of peace”, fit the dissatisfaction we experience everywhere?
The major part of faith is promise. Ernst Bloc*h says: “Real genesis is not at the beginning, but at the end, and it only starts to begin when society and existence become radical.” The joy of Christmas lies in this promise: The earth and the people are not condemned, it always goes on as we experience it – with all the wars, violence, fundamentalism. We are promised in faith that in the end everything will be good; That despite all the mistakes, missteps and setbacks, we are coming to a good end. The real meaning of Christmas is not that “God has become man,” but that he has come to tell us, “You men belong to me, and when you die, you will come home.”
Christmas means: God is coming to pick us up?
Yes. Incarnation means something of us is already divine, immortal. The divine lies within us. In Jesus it has been shown most clearly. But it is in all people. In an evolutive view, Jesus does not come to the world from outside, but grows out of it. Jesus is the manifestation of the divine in evolution – but not the only one. The Divine also appears in the Buddha, in Mahatma Gandhi, and other great beliefs.
This does not sound very Catholic.
Do not say that. The entire Franciscan theology of the Middle Ages conceived of Christ as part of creation, not only as the Redeemer of Debt and Sin, who comes into the world from above. Incarnation is also salvation, yes. But first and foremost it is a glorification, a deification of creation. And something else is important at Christmas. God appears in the form of a child. Not as an old man with white hair and long white beard …
Just like you …
So, if at all, I rather resemble Karl Marx. What I am concerned with is the following: If, at the end of our lives, we have to face the divine judge once before, then we are faced with a child. But a child does not condemn anyone. A child wants to play and be together with others. This side of faith must be re-emphasized.
Latin liberation theology, among whose most prominent representatives you belong, has come to new honour by Pope Francis. A rehabilitation also for you personally after the decades of fighting with Pope John Paul II and his most faithful guardian Joseph Ratzinger, later Pope Benedict XVI?
Francis is one of us. He has made liberation theology the common property of the Church. And he has extended it. Those who speak of the poor must also speak of the earth today because it is also plundered and desecrated. “To hear the cry of the poor,” means to hear the cry of the beasts, the forests, the whole tormented creation. The whole earth cries. So, says the Pope, quoting the title of one of my books, we must at the same time hear the cry of the poor and the earth. And both must be liberated. In recent times, I myself have been very concerned with this extension of liberation theology. And this is also the fundamentally new one in “Laudato si” …
… the “eco-encyclical” of the Pope from 2015. How much Leonardo Boff is in Jorge Mario Bergoglio?
The Encyclical belongs to the Pope. But he has consulted many experts.
Has he read your books?
Even more. He asked me for material for “Laudato si”. I have given him my advice and sent some of what I have written. He also used it. Some people have told me that they had thought on reading it, “that’s Boff!” By the way, Pope Francis said to me, “Boff, please do not send the papers directly to me.”
He said: “Otherwise, the Secretariat will see them off, and I will not get them. I would like to know that the current Vatican ambassador is an old acquaintance of the Pope from his time in Buenos Aires. They have often drunk mate together. One day before the encyclical was published, the Pope had to call me to give me his thanks for my help.
But a personal meeting with the Pope is still pending?
He has sought reconciliation with the most important representatives of liberation theology, with Gustavo Gutierrez, Jon Sobrino, and also with me. I said to him, with a view to Pope Benedict and Joseph Ratzinger, “but the other one still lives!”. He did not accept this. “No,” he said, “il Papa sono io” – “the pope is me”. So we should come quietly. You see his courage and determination.
Why did it not work out with your visit?
I had an invitation and had already landed in Rome. But on that very day, just before the beginning of family synod 2015, 13 cardinals – among them the German Cardinal Gerhard Müller, Prefect of the Congregation for the Congregation of the Faith – were preparing rebellion against the Pope with a letter addressed to him, which then – oh, miracle! – appeared in the newspaper. The Pope was angry and said to me, “Boff, I have no time. I have to make peace before the Synod. See you another time.”
Even with peace that has not really gone away, right?
The Pope feels the sharpness of the wind from his own ranks, especially from the USA. This cardinal Burke, Leo Burke, who has now written a letter together with your Cologne Cardinal Meisner, is the Donald Trump of the Catholic Church. (Laughs) But unlike Trump, Burke is now cold-shouldered in the Curia. Thank God. These people actually believe they should correct the pope. As if they were above the Pope. Such a thing is unusual, if not unprecedented in the church history. You can criticize the Pope, discuss with him. I have done this often enough. But that Cardinals publicly accuse the Pope of spreading theological errors or even heresies, which I think is too much. This is an affront, which the can not be done to the pope. The Pope can not be condemned, that is the teaching the Church.
With all your enthusiasm for the Pope, what about the Church reforms that many Catholics had hoped for from Francis, but where in fact still not so much has happened?
You know, as far as I understand it, the center of his interest is no longer the church, certainly not the inner church enterprise, but the survival of mankind, the future of the earth. Both are in danger, and one must ask whether Christianity can contribute to overcoming this great crisis that threatens humanity.
Francis takes care of the environment, and now his church is on the wall?
I believe there is a hierarchy of problems for him. When the earth perishes, all other problems have also settled. But as for the inner-church questions, wait a while! It was only recently that Cardinal Walter Kasper, a close confidant of the Pope, said that there would soon be great surprises.
What do you expect?
Who knows? Perhaps women deacons. Or the possibility that married priests can be used again in pastoral care. This is an explicit request from the Brazilian bishops to the Pope, especially his friend, the Brazilian Cardinal emeritus Claudio Hummes. I heard that the Pope wanted to comply with this request – initially for an experimental phase in Brazil. This country, with its 140 million Catholics, should have at least 100,000 priests. But there are only 18000. Institutionally, this is a disaster. It is no wonder that the faithful overflow with the evangelicals and Pentecostals who fill the vacuum. If the many thousands of married priests were able to exercise their office again, this would be a first step towards the improvement of the situation – and at the same time an impulse for the Catholic Church to loosen the fetters of the obligation celibacy.
If the Pope were to decide in this sense, would you, as a former Franciscan friar, take on priestly duties again?
Personally, I do not need such a decision. It would not change for me, because I am still doing what I have always done: I baptize, I bury, and when I go to a church without a priest, I celebrate the Mass together with the people.
Is it very “German” to ask: Can you do that?
So far, no bishop I know of has ever criticized or forbidden it. The bishops even rejoice and tell me: “The people have a right to the Eucharist. So keep on, in peace! “My theological teacher, Cardinal Paulo Evaristo Arns, who had died a few days ago, for example, was very open. He went so far as to bring married priests, whom he saw sitting in the bench during the Mass, to the front of the altar, and together with them celebrated the Eucharistic feast. He often did that and said. “You are still priests, and you will remain so!”
At New Ways Ministyr’s Bondings 2.0 blog, Bob Shine has a useful review of 2016 as it affects LGBT Catholics. After a factual listing of assorted features of the year, both hopeful and disappointing, he adds:
Finally, I offer a concluding note from my own consideration of Pope Francis. More and more, I read his treatment of LGBT issues within the wider context of his papacy and his vision. Pope Francis is clearly limited in his understandings of gender and sexuality, likely stemming from both his own lack of knowledge, and by relying on advisors at the Vatican with a more conservative agenda.
As many have observed, Pope Francis’ actions often speak far louder than his words. These movements to return to Jesus, in their firm commitment to more fully and fervently living out Christian discipleship, can only help the cause of LGBT equality in the long term. None of these positives, however, excuses or lessens the harmful impact of his LGBT negative comments in which he does real damage to people’s lives.
Most importantly for me, Francis has been far more faithful than his immediate predecessors to the teachings of Vatican II. He prioritizes a church of mercy and welcome, a church foremost committed to justice for marginalized and vulnerable people, and a church where honest conversation is practiced to strengthen the faithful’s unity amid tremendous diversity.
Source: – Bondings 2.0
I think Shine is absolutely correct to “read his treatment of LGBT issues within the wider context of his papacy and his vision”. Too much of the analysis of Francis and these matters, on both sides of the argument, has been hampered by looking through too narrow a prism. Stepping back to take a wider perspective is instructive. In particular, the approach at the synods and in Amoris Laetitia to those those divorced and remarried, carries much hope for LGBT Catholics, because the broad principles are the same.
In terms of actual doctrine, not much has changed – but the pastoral approach has been transformed. This is key – a distinguishing feature of his entire papacy has been a downgrading of even the importance of doctrine, with a corresponding new emphasis on the primacy of pastoral accompaniment, conscience, and discernment in the interior forum. Although there has been virtually no sign of any immediate change in doctrine, on LGBT or any other sexual issues, there have been repeated acknowledgements that doctrine can and must change over time, in response to changing conditions in the world. This is light years away from Benedict’s repeated references to “the church’s constant and unchanging tradition”.
I can live with that.
Bishop John Stowe of the Diocese of Lexington in Kentucky is scheduled to speak at New Ways Ministry’s symposium April 28–30 in Chicago. The event is titled: “Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis.”
Predictably, Lifesite “News” and the even crazier Church Militant website are apoplectic that the bishop is daring to even speak to an LGBT ministry group, misrepresenting this as “US Bishop rips Church teaching on homosexuality” (Lifesite).
As usual, much of what these orthotoxic commenters most object to, should in fact cause for celebration. Take a look at some of what Bishop Stowe actually said, as reported by these two sources:
“I think Pope Francis has signalled that we need to take another look at those things (homosexuality) and I think that Pope Francis has also given us the example, that is, the Church doctrine, the Church teaching has not changed, but the way we approach it has to be merciful,” he said.
After presenting a lengthy tirade against New Ways Ministry, Lifesite continued with this quote:
“I have come to know individuals who are associated with New Ways Ministry…and every one of them I have spoken to are genuine, sincere people of faith who are trying to reconcile their own sexual orientation with the Church that they love and that they have been raised in,” he said.
On the language of “disordered”:
“I think it’s fair to say that the language is not helpful,” he said. “We live in an age of sound bites, and to hear just that phrase is tantamount to hearing an outright rejection.”
“That can’t be the message of the gospel,” he insisted. “That was not Jesus’ approach.”
On the prospects for change in Church teaching:
He put forth the possibility that Church doctrine could change with regard to homosexuality, bringing up the example of Her evolving teaching on usury and slavery.
“Change does come over a long period of time in the way that the Church approaches a number of issues,” he said. “We cannot hide ourselves by excluding ourselves from scientific research and from the development of human knowledge.”
“I think the area where we can grow in understanding,” he continued later, “is the area of … whether homosexuality is a question of nature or nurture.”
On natural law:
When asked what it means to be merciful to practising homosexuals in respect to natural law and the purpose of sexuality, Stowe replied that natural law is only one “framework” among many that could be used to dialogue with believers and unbelievers about sexuality. He suggested that natural law has more to say about homosexual acts than Catholics might think.
“There could be a whole realm of argument [about] what does natural law actually teach us about same-sex behavior. If you find it naturally occurring in the animal world, if you find it naturally occurring among certain species, it both can be clarifying but it also raises other questions,” he said.
Notwithstanding the horror professed by Lifesite and Church Militant, there is absolutely nothing in any of this that is in any way in conflict with authoritative Church teaching. On the contrary, it is completely consistent with both the general guidelines for the Church presented by the Second Vatican Council, and the more specific, sentiments widely shared at the two Family Synods of 2014 and 2015, and the guidelines on pastoral ministry contained in the important Apostolic Exhortation “Amoris Laetitia”.
Many of the revolutionary women in my Holy Women Icons Projectidentify as queer in some way. Many are emboldening straight allies. And there are many whose sexuality we know nothing about. When it comes to some of the women in scripture, reading their stories through the lens of queer theory, or “queering” their stories, brings to light often overlooked elements of their narratives.
This work can affirm, welcome, and empower queer folks when many churches still use the Bible as a bludgeon to exclude us.
Source: Believe Out Loud
Throughout the past autumn, Bondings 2.0 has been reporting on the same-sex marriage debate in the heavily Catholic nation of Mexico. As we reported, Mexican bishops, supported by Pope Francis, led the opposition to the campaign for making marriage equality, which already exists in several Mexican states, a reality throughout the entire nation.
Earlier this month, the proposal for marriage equality was defeated with a vote of 18-9by the Commission on Constitutional Matters in the lower house of the Mexican legislature. Yet, despite the loss, the experience may be a positive turning point for the Mexican Catholic hierarchy in terms of taking steps, however small, towards respect for LGBT people.
Source: – Bondings 2.0
Following the Vatican’s 2015 Synod on the Family, a handful of dioceses worldwide have convoked their own local synods to discuss issues in and plans for their local church. These gatherings have been heralded for advancing episcopal collegiality and participation of the laity, parts of Pope Francis’ vision for the church.
But while that may be so, the Synod on the Family was described as a “disappointment” by some LGBT advocates and local synods’ treatment of sexuality has been mixed. It is therefore a live question in the church whether these synods are actually helping LGBT Catholics and their families.
The Archdiocese of Detroit held its “Synod ’16: Unleash the Gospel” last weekend, part of its evangelization efforts in which thousands of Catholics have participated through some 240 Parish Dialogue Gatherings and nights of prayer
Source: Bondings 2.0
sted children have been under fire in the last few years. Conservatives argue that having same-sex individuals for parents have a negative impact in the development of a child. Nevertheless, it seems like scientific research negate this assumption.
Source: Nature World News