Category Archives: Sexual Orientation

Paulist Fathers Endorse LGBT Ministry, Deplore Homophobia

The Paulist Fathers have issued a statement in support of Fr James Martin SJ, after a vicious conservative social media campaign led to the withdrawal of an invitation to speak to Theological College on the subject of “Encountering Jesus”.

Of particular interest to me, is a specific statement on the importance of his work encouraging dialogue in  LGBT pastoral ministry, and deploring homophobia and intolerance.

We support Fr Jim Martin’s vision to engage the Church pastoral practice on the care of our LGBT brothers and sisters, as exemplified in his book.He chose to write on a subject that should unite all Christians: the human dignity of every person. Yet, for some, this book’s call for the simple act of love and respect is perceived as a slippery slope towards heresy and damnation. From our reading of the book, this is simply not the case.

Moreover, this incident exposes the ugliness of homophobia and intolerance in our church and society that is in desperate nee of reconciliation and healing.

The full text of the statement may be read at this tweet by Fr Martin:

SHOULD TWO LEFT-HANDED PEOPLE BE PERMITTED TO MARRY?

The Catholic theologian James Alison and others have frequently made the point that there are many parallels between left -handedness and homosexuality. Both occur entirely naturally in a small but significant minority of people, both are entirely non-pathological – and both have historically been treated with suspicion and condemnation, including condemnation in the name of religion. The world has moved on from branding left-handedness as sinister, and no longer says to people who are naturally left-handed that “It’s OK to be left-handed, just don’t write left – handed”: but that’s an exact counterpart of what the Catholic Church says to its gay and lesbian Catholics: “It’s not a sin to be gay, but it is a grave sin to do gay”.
left and right handed scissors

The Catholic theologian James Alison and others have frequently made the point that there are many parallels between left -handedness and homosexuality. Both occur entirely naturally in a small but significant minority of people, both are entirely non-pathological – and both have historically been treated with suspicion and condemnation, including condemnation in the name of religion. The world has moved on from branding left-handedness as sinister, and no longer says to people who are naturally left-handed that “It’s OK to be left-handed, just don’t write left – handed”: but that’s an exact counterpart of what the Catholic Church says to its gay and lesbian Catholics: “It’s not a sin to be gay, but it is a grave sin to do gay”.




Think of it this way. There is a distinction between left-handedness and the act of writing left-handedly. For most of us the distinction remains exactly that, and has no moral consequences. We would understand that a left-handed person forced to write right-handedly owing, say, to having their left arm in a plaster cast, or a right-handed person forced to write left-handedly for analogous reasons, would, with some difficulty, be able to learn to do so. These people would in some sense be acting “contra natura”. But the use of the hand appropriate to their handedness would be entirely unremarkable, and if we used words to describe it at all, they would be words like “typical” or “natural”. Now, imagine that, involved in a Catholic discussion, you find yourself addressing a left-handed person. You say: “Any left-handed writing you do is intrinsically wrong; and in fact the inclination we call left-handedness must be considered objectively disordered.” The only justification for using the distinctions in this way is if you have received, from quite other sources, the sure knowledge that right-handedness is normative to the human condition, anything else being some sort of defect from that norm, and yet you don’t want entirely to condemn the person who has a more or less strong tendency to left-handed writing.
– James Alison
Left-handedness would seem to be irrelevant to modern political discussion, but this symmetry between it and homoerotic orientation has suddenly and unexpectedly become an entertaining sideshow in marriage politics, New Hampshire.
The state legislature is set to vote later today on a measure to repeal the marriage equality provisions that were put in place in 2009:

Only 10-15% of the world’s population is left-handed (jeez, isn’t that around the same as is homosexual?). Because of the preponderance of right-handed people, a left-handed child in school may have difficulty being properly taught such skills as writing, although schools are supposed to have support for such special needs… and then this perfectly normal left-handed child winds up being a “special needs kid” and the target of bullies.
If two left-handed people marry, the probability is that 50% of their children will also be left-handed.By banning marriage between two lefties, New Hampshire would be reducing the burden on its educational system to deal with these children, plus avoid the stresses of being a lefty in a righty’s world for said hypothetical children.
-quoted at Lezgetreal, original source not stated Continue reading SHOULD TWO LEFT-HANDED PEOPLE BE PERMITTED TO MARRY?

“The Joy of Love”: Also for Lesbian and Gay Catholics?

At first reading, many lesbian and gay Catholics could be disappointed with Pope Francis’ Apostolic Exhortation, “Amoris Laetitia” (The Joy of Love). There’s little enough about us to start with, and what there is, seems to do no more than restate the familiar but badly neglected platitudes about “respect”, and the need to avoid violence and persecution. Right up front in its opening pages, the document restates the mantra of the family as consisting of one man and one women, and children – and the purpose of marriage as intertwined with procreation. Later, there is yet again, a firm restatement of opposition to gay marriage. Above all, there is absolutely no hint of any change in the hurtful established Catholic doctrines on sexuality.

A handout picture released by the Vatican press office show Pope Francis (C) chairing an extraordinary synod of nearly 200 senior clerics in the Synod Aula at the Vatican on October 6, 2014. Pope Francis issued a strong signal of support for reform of the Catholic Church's approach to marriage, cohabitation and divorce as bishops gathered for a landmark review of teaching on the family. Thorny theological questions such as whether divorced and remarried believers should be able to receive communion will dominate two weeks of closed-door discussions set to pit conservative clerics against reformists. AFP PHOTO / OSSERVATORE ROMANO == RESTRICTED TO EDITORIAL USE - MANDATORY CREDIT "AFP PHOTO / OSSERVATORE ROMANO" - NO MARKETING NO ADVERTISING CAMPAIGNS - DISTRIBUTED AS A SERVICE TO CLIENTS ==OSSERVATORE ROMANO/AFP/Getty Images

Closer examination however, reveals some cause for optimism, certainly in the longer term. Continue reading “The Joy of Love”: Also for Lesbian and Gay Catholics?

Aquinas: Homosexuality “Naturally Against Nature”

At the heart of the disordered Catholic teaching on homosexuality, is the claim that the inclination is disordered, because it is “against nature”, and idea that has its roots in Saint Thomas Aquinas’ teaching on natural law.  This understanding of the orientation is contrary to modern findings from science, and also in conflict with much of the current trends in theological and exegetical research.

In Amours : L’Eglise, les divorcés remariés, les couples homosexuels” , the Dominican theologian Adriano Oliva shows that the traditional understanding of Thomas’ thinking may be part of that distorted tradition against which Joseph Ratzinger once warned we should be for ever on our guard.

Carlo_Crivelli_007

In the very first paragraph of the book’s section on homosexuality, Oliva sets out the core of his case:

Christian communities and the faithful manifest today diverse understandings of homosexuality, which can move away – sometimes quite radically – from the current teaching of the Magisterium. St Thomas did not develop a theory of homosexuality and, like all his contemporaries, when he discusses the various forms of lust, it includes the sin of sodomy. However, we find in his work, in a reflection not primarily of a moral order but of metaphysics, a brilliant intuition, of naturally “against nature”, that can explain the origin of homosexuality.

From the general principles of his doctrine, we will develop this intuition of Thomas to its logical conclusion, to develop new perspectives of understanding of homosexuality and integration of people and homosexual couples within the Christian community. We want to offer new answers to the questions posed today by the pastoral care of homosexual persons.  The present study, which may appear anachronistic in style, is intended to show that a welcome change from the Magisterium concerning homosexuality and the exercise of sexuality by homosexual couples not only corresponds to current anthropological, theological and exegetical research, but also to the development of an especially Thomistic theological tradition.

 By “naturally against nature”, is meant that while for humanity in general, it is against nature to have sexual relations with the same sex, Saint Thomas recognizes that for some individuals, an inclination (which we would call an orientation) to the same sex is entirely natural.  Oliva is not the first to spot what he calls this “brilliant intuition” in Thomistic teaching: Boswell pointed it out years ago, in Christianity, Social Tolerance and Homosexuality (pp 326 and 327, in my edition). However, he goes much further than Boswell, in reconciling this natural same-sex orientation with Aquinas’ unequivocal rejection of “sodomy”, and thinks through the implications.

Adriano_Oliva_810_500_55_s_c1
Adriano Oliva OP

Oliva shows how Aquinas distinguishes between impulses which are purely of the body, and those of the soul. The sins of sodomy (which in his thinking include much more than just same-sex intercourse), are rejected because they are purely physical, and spring from mere lust. However for people with a natural same-sex orientation, same-sex relationships are come from the soul, not from the body. As such, they are inherently good. The really important distinction in sexual ethics then, is not that between same-sex and opposite-sex activities, but between those of lust, simple physical self-gratification, and those of mutual self-giving in love.

From these observations of Aquinas, Oliva goes on to spell out the theological implications for the modern world, with our vastly expanded understanding of the nature of human sexuality, and taking account of theological developments  since the Middle Ages in which Aquinas was working. His conclusion is that for homosexual people, the Church should approve of loving same-sex  relationships (including their sexual expression), and while not equating them with heterosexual marriage, these relationships are sacramental, and should be offered Church blessings.

Malta Bishop: Gay Couples Welcome in Church!

local_01_temp-1333263914-4f77fe2a-620x348
Bishop Mario Grech

In an interview with the Times of Malta, Gozo bishop Mario Grech has some important and helpful observations about the Church’s welcome for same-sex Catholic couples.  These included a statement that “of course” gay couples in civil unions are welcome in Church, and that gay couples accompanying adopted children through baptism, communion and confirmation are “most welcome”. This is of course standard Catholic teaching. As Bishop Grech puts it,

This is already happening and is fully accepted by the Church. The child or baby should not be held accountable for their parents’ deeds, decisions or way of life. Why should the Church deny the opportunity for same-sex parents wishing to give a Christian formation to their adopted children?

(emphasis added)

Continue reading Malta Bishop: Gay Couples Welcome in Church!

Indonesian Catholic bishops more supportive of LGBT people than secular law

In one of the more interesting developments after the Synod family assembly, the Indonesian bishops have held their own, local synod to share the message of the synod with the local community – and to listen to the struggles of local families.

Of particular importance for LGBT Catholics, is that Archbishop Ignatius Suharyo Hardjoatmodjo of Jakarta, who attended the synod, stressed the clear message from the assembly that all people deserve respect – and that includes “homosexuals”.

The archbishop said that one of the main points of the synod is that all people deserve respect, forgiveness and mercy.

“The pope said many times that every individual — whoever they are: divorced couples or homosexuals — must be respected,” he told ucanews.com.

This should not be worth noting, but it undoubtedly is. Although it is clearly stated in the Catholic Catechism that homosexuals should be treated with “respect, sensitivity and compassion”, this is one rule which is widely ignored by many Catholic bishops. For Indonesia, we also need to consider the context.

As an overwhelmingly Muslim nation, this is not a good place to be gay or transgender. At the national level, there is no direct criminalization, but there is also no protection from discrimination, prejudice, or outright hatred, and some discriminatory laws apply (for example, on the age of consent). At the provincial level, it is worse. Provinces have the power to outlaw homosexuality in their areas, and some have done so. In Aceh, province, gay sex can be punished with 100 lashes of the cane. Popular sentiment is hostile, often stoked by religious authorities, both Muslim and (up to now), Catholic.

That is why Archbishop Hardjoatmodjo’s reminder that homosexuals deserve respect, while totally consistent with standard Catholic teaching, is notable as one of the first concrete example of how the Synod assembly on marriage and family, could be leading to improved pastoral sensitivity to LGBT Catholics (and in the longer term, to actual changes in doctrine).

Berlin Archbishop: Church Must Continue Gay Discussion

At the Bishops’ Rome assembly on marriage and family, the German Archbishop of Berlin, Heiner Koch, was the “relator” for the German language small discussion group.  He has always been a notable supporter of LGBT inclusion, and serves on the German bishops conference as chairman of the Commission for Marriage and the Family.

Koch, Heiner

Back in Berlin, he had some important words about the synod assembly, which should offer some assurance to those worried that there was insufficient attention paid to our concerns. Pointing out that some cultural and political reasons for the resistance, especially from African and Eastern bishops, he insisted that Catholic discussions about homosexuality must continue (and implied that the German bishops will certainly take this forward).

The original report at the Austrian source Kathpress is in German. This is my own free translation, assisted by Google translate and the people of the Duolingo crowdsourcing language community.

(Note: this translation will be updated, as and when the Duolingo text is improved )

Archbishop Koch: Still a great need for discussion of homosexuality

Berlin, 10.27.2015 (KAP / KNA) The Berlin Archbishop Heiner Koch sees a great need for discussion of the issue of homosexuality still remaining in the Catholic Church. It is therefore important to remain in conversation together on this issue,

African and Eastern bishops especially have expressed very restrictive views about homosexuality at the Synod. Some put forward positions for which there had been vigorous opposition. “Our German representatives said clearly that we do not share this judgement and cannot abandon our ideas on human dignity”, stated Koch, who is also family bishop of the German Bishops Conference..

At the same time Koch pointed out that in addition to cultural differences, political constraints sometimes make dialogue more difficult: “In many totalitarian states there are far-reaching consequences if you speak out in public about, for example, treating homosexuals as human beings.

The German representatives at the Synod had clearly stated that dealings with homosexuals was a relevant subject to the Church, according to Koch, The concern was on homosexuals who live in committed partnerships. “This is a reality that has to be evaluated much positive for us,” said the archbishop. Also brought up, were pastoral issues about how parents should deal with the homosexuality of their children.

English Bishop’s Apology to LGBT Catholics.

In a joint press conference on the Family Synod with Cardinal Vincent Nichols, Bishop Peter Doyle of Northampton issued an apology to the LGBT community, that this important issue had not been properly addressed. (Previously, during the synod itself, Bishop Doyle had criticised the synod for the same point).

He (Bishop Doyle) also apologised that the Synod had not had time to deal with the issue of homosexuality. “I’m very sorry for the LGBT good people who were looking to the synod for something. It was really hard for people of same sex attraction. It wasn’t blocked. There was just so much to deal with.”

 

It’s also worth noting that his words of apology included “LGBT good people“, echoing a recurring theme from a number of bishops.

Natural Law, in SUPPORT of Committed Same -Sex Relationships

It’s not often that I find myself agreeing with Lifesite News, but for once (possibly the first time, ever) I do. Aquinas’ concept of “Natural Law” needs to be far better understood – and that includes by the writers at Lifesite.  Taken seriously, natural law theory is supportive, not condemnatory, of committed same – sex relationships, for those whose natural affectional orientation is towards the same sex.

To illustrate, I reproduce below the Lifesite argument in full, interspersed with added emphasis and a bare minimum of commentary.  All that is required, to see my point, is to read it from the perspective of someone with a natural, God-given same-sex affectional orientation, in the full knowledge that natural and social sciences are both clear that such an orientation is entirely natural, non-pathological, and found in every human society throughout history and in every geographic region, and also in every branch of the animal kingdom.

A quick primer on the natural law as it comes under attack at the Synod

October 20, 2015 (VoiceoftheFamily)

Thomas Aquinas
Thomas Aquinas

The Instrumentum Laboris of the Extraordinary Synod on the Family, which was published in June 2014 and served as the agenda for last year’s synod, contained many problematic texts on the subject of the natural law. Paragraph 20 stated:

“In fact, what underlies the relationship between the Gospel of the Family and the natural law is not so much the defence of an abstract philosophical concept as the necessary relation which the Gospel establishes with the human person in the variety of circumstances created by history and culture.”   

and paragraph no. 30 stated:

“The language traditionally used in explaining the term ‘natural law’ should be improved so that the values of the Gospel can be communicated to people today in a more intelligible manner. In particular, the vast majority of responses and an even greater part of the observations request that more emphasis be placed on the role of the Word of God as a privileged instrument in the conception of married life and the family, and recommend greater reference to the Bible, its language and narratives. In this regard, respondents propose bringing the issue to public discussion and developing the idea of biblical inspiration and the ‘order in creation,’ which could permit a rereading of the concept of the natural law in a more meaningful manner in today’s world.” (No.30)

These paragraphs, and others like them, indicate an extraordinary confusion about the reality of the natural law and the relationship between the natural and supernatural orders.

(Are they really objecting to reference to the Bible, in consideration of natural law?  Or does their understanding of natural law trump Scripture?)

None of the more recent synodal documents make any reference to the natural law. The Relatio Synodi of the Extraordinary Synod and the Instrumentum Laboris of the Ordinary Synod make no reference to this fundamental underpinning of the Church’s understanding of human morality.

In his book The Rigging of a Vatican Synod? experienced Vatican journalist Edward Pentin revealed that Cardinal Baldisseri told Cardinal Burke that “Natural law doesn’t mean anything anymore”.

(No, he didn’t. What he said, was that in popular understanding, based on responses to the questionnaire, “Natural law doesn’t mean anything anymore”. In that, he was absolutely correct.)

Is Cardinal Baldisseri correct?

It is our conviction that the Church’s traditional understanding is accessible to all people in all ages. In this post we will present a short overview of the natural law according to the teaching of St Thomas Aquinas, the common doctor of the Church. We will begin by examining the nature of law itself; we will then be able to proceed to discuss the natural law in particular.

PART I: LAW

What is law? [1]

“It belongs to law” says St Thomas Aquinas “to command and to forbid”. He continues: “Law is a rule and measure of acts, whereby man is induced to act, or is restrained from acting.”

For example, a law may restrain a man from stealing by forbidding theft, or it may induce a man to pay his taxes by commanding him to do so.

Does law have to be in accord with reason?[2]

St Thomas tells us that “the rule and measure of human acts is reason”. This means that in order for an act to be truly human, it must accord with right reason. Man is distinguished from an animal, a plant, or an inanimate object because he alone “is master of his actions”. The plant instinctively grows towards the light, the animal instinctively flees from a predator or pursues its prey, but man is able to reason and make free choices.

(“Right reason” is certainly informed by the findings of science, which tells us

that natural and social sciences are both clear that such an orientation is entirely natural, non-pathological, and found in every human society throughout history and in every geographic region, and also in every branch of the animal kingdom. – see above)

Law, as we saw above, is the “rule and measure of acts” in those situations where “man is induced to act or is restrained from acting.” If all human acts must accord with reason then it follows that all the laws that govern human acts must also accord with reason.

It is on these grounds that St Thomas can assert that a command only has “the nature of law” if it is “in accord with some rule of reason.” Indeed he teaches that “a law is nothing else but a dictate of practical reason emanating from the ruler.”

It follows from this that all “laws” that are contrary to reason, such as those which permit abortion, are not true laws.

(and also all “laws” formulated by celibate abstract theologians, which ignore the patent findings of science, on the nature of human sexuality) 

Is law always ordered to the common good? [3]

Law is always ordered to the common good. We have seen above that law must always accord with reason. St Thomas teaches that reason is principally ordered towards man’s final end, which is happiness. Therefore laws must be ordained principally to human happiness.

(and that must include the “human happiness” of sexual and gender minorities)

Every individual man forms part of a social whole; he is an imperfect part of a perfect society (the Church and the State are both perfect societies because they possess all the means to achieve their ends and are not subject to any higher authority in their sphere). Therefore law must be principally ordained to the good of the social whole, that is, to the common good.

Is anyone able to make laws?[4]

No. The law is ordained to the common good, therefore only the whole people, or those who have care for the whole people, can make laws.

(The “whole people” must surely include those who have real -life experience of loving, committed sexual relationships)

These laws must be promulgated by the lawgiver before they come into force.

PART II: THE NATURAL LAW

Is there an eternal law? [5]

God has created all things by His divine wisdom and, by His divine providence, He directs everything that He has created to its proper end. This divine reason, “the very idea of the government of things in God”, has, says St Thomas, “the nature of law.”

This law, which directs all things in the universe to their proper end, is the eternal law. The lawgiver is God and His eternal law has been promulgated by His Divine Word for all eternity.

(The lawgiver is God – not the Vatican)

What is the natural law?[6]

The eternal law, which directs all things to their proper end, also directs man to his proper end. Yet man, because he possesses intellect and will, is able to freely choose to act or to refrain from acting. How then does the eternal law direct man to his end?

As stated above, all things in the universe are ruled and measured by the eternal law. It follows from this that all things “partake somewhat of the eternal law”, that is, “from its being imprinted on them” so that from this “they derive their respective inclinations to their proper acts and ends.” We can see this in the way that plants respond to external stimuli, or animals to their instincts, or any object to the laws of physics.

(Or those with a natural same-sex orientation, to others of the same sex).

Man’s rational nature must also be imprinted by the eternal law if man is to have “natural inclination to [his] proper act and end.” This imprinting of the eternal law on man’s rational nature is nothing other than a share of the “eternal reason” of God.

This participation in the “eternal law” is called the natural law.

Are the precepts of the natural law self-evident?[7]

The first precepts of the natural law are self-evident. All men and women have the natural moral law “written in their hearts” to which their “conscience utters its own testimony” (Rm 2:15). “There is in every man a natural inclination to act according to reason.” The first principles of moral action are habitually present in the human intellect.

What are the precepts of the natural law? [8]

The first precept of the natural law is: “good is to be done and pursued, and evil is to be avoided”. All the other precepts of the natural law follow from this. These other precepts are ordered in accordance with the order of the natural inclinations.

(“Good is to be done” – and love is always good. We also know from Genesis 2 that “It is not good for man to be alone. I will make him a companion”).

Firstly man shares with all created things an inclination to preserve his own being; “whatever is a means of preserving human life and of warding of its obstacles, belongs to the natural law.”

Secondly, there are those fundamental aspects of our being that we share not just with our fellow human beings but also with non-rational animals, “such as sexual intercourse, education of offspring and so forth.”

(Gay and lesbian also share the desire (and need) for sexual intercourse – and often, to raise and educate children.)

Thirdly, there are those things which pertain to our rational nature; “thus man has a natural inclination to know the truth about God, and to live in society: and in this respect, whatever pertains to this inclination belongs to the natural law.”

All of the precepts of the law of nature form just one natural law because all flow from the first precept: good is to be done and pursued and evil is to be avoided.

(Avoid the evils of discrimination and exclusion)

Is the natural law the same for all men?[9]

The natural law, as explained above, deals with those things to which human beings are inclined naturally.

All human beings share the same fundamental human nature. Therefore, as regards the general principles underlying human thought and action, “truth or rectitude is the same for all, and is equally known by all.”

The application of the general principles may vary according to the concrete circumstances in which men act, but the first principles themselves remain inviolable. Evil can never be done so that good results; the end never justifies the means.

Can the natural law be changed?[10]

The natural law, as we have seen above, is the imprinting of the eternal law on rational creatures. This law has remained the same since the very moment that the first rational creatures were created by God. It is “altogether unchangeable in its first principles.”

(For  naturally gay and lesbian people, opposite-sex attraction is most certainly NOT “imprinted” on us, as rational creatures. Quite the contrary).

Laws may be added above and beyond the natural law, for example human laws that seek to serve the common good in concrete circumstances, but these laws can never negate the natural law.

(and that includes equal marriage laws, which evidence shows, improves the common good).

Is it possible for the natural law to cease to exist in the heart of man? [11]

The first principles of the natural law can never be removed from the hearts of men. They remain forever “written in their hearts” (Rm 2:15).

On particular occasions however “reason is hindered from applying the general principle to a particular point of practice, on account of concupiscence or some other passion” and, as far as secondary precepts are concerned, “the natural law can be blotted out from the human heart, either by evil persuasions… or by vicious customs and corrupt habits”.

(And the “evil persuasions, vicious customs and corrupt habits” that have “blotted out the natural law from the human heart” include ignorance and prejudice about and towards the sexual “other”, )

Footnotes

[1] ST II:I q.90 a.1

[2] ST II:I q.90 a.1

[3] ST II:I q.90 a.2

[4] ST II:I q.91 a.3,4

[5] ST II:I q.91 a.1

[6] ST II:I q.91 a.2

[7] ST II:I q.94 a.3

[8] ST II:I q.94 a.2

[9] ST II:I q.94 a.4

[10] II:I q.94 a.5

[11] II:I q.94 a.6

If an Openly Gay Man Can Read at a Papal Mass….

….why not also in any Catholic parish? Or play the organ? or teach in schools?

In most parishes in the West of course, they can (as I do in my own parish) – but there are far too many instances where they are penalized if they are honest enough about themselves and their relationships, to commit to their spouses in marriage.

An Openly Gay Man Read In Spanish at the Pope’s New York Mass

Former Daily Show correspondent Mo Rocca, who came out in 2011, eclipsed many of the other big-name celebrities and politicians in attendance when he delivered the first Bible reading at Pope Francis’ Madison Square Garden Mass — in Spanish. Though he spoke for less than two minutes, Rocca’s presence reverberated throughout social media.

Source: An Openly Gay Man Read In Spanish at the Pope’s New York Mass

Particularly notable, is the content of the text he read, read from Isaiah 9:2:

“The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned.”

 

LGBT Catholics know what it is to be “walking in darkness” in the Church. Now at last, we can begin (but only just begin) to see a light dawning, for a new day of full pastoral inclusion in the life of our church.