A notable and extremely welcome feature of last year’s family synod was the apology offered by the entire German speaking bishops’ small group to the gay and lesbian community, for the harm done to them by the church. That call was later repeated by Bishop Doyle of Northampton, on his return to the UK.
Now, Cardinal Reinhard Marx of Munich and Freising, who is chairman of the German Catholic Bishops’ Conference and also one of Pope Francis’ group of cardinal advisors, has repeated his belief in the church’s duty of apology.
We’re going to hear more about apologies and calls for apologies to lesbian and gay Catholics for past wrongs to lesbian and gay people. That’s good news.
The need for an apology should be obvious from just the most cursory reading of LGBT history and the Catholic church, from the active persecution and burning of (alleged) “sodomites” under the Inquition, to the virulently homophobic language used by some Catholics in opposition to marriage equality, and even to civil unions. It is very much to be welcomed that Cardinal Marx has acknowledged at least some of this harm:
Until “very recently”, the church, but also society at large, had been “very negative about gay people . . . it was the whole society. It was a scandal and terrible,” he told The Irish Times after speaking at a conference held in Trinity College.
What would be better, if we could also hear apologies the continuing harms done to LGBT people by the Church in many parts of the world in its language and in its pastoral practice – not least in Ireland, over gay marriage, and in Italy, over civil unions.
Cardinal Marx would not be drawn when asked by The Irish Times for his view on Vatican secretary of state Cardinal Parolin’s description of the marriage equality referendum result in Ireland last year as “a defeat for humanity”.
Cardinal Marx said, “I don’t comment on others because that is not good.” As an outsider in the Irish context he was “hesitant” about making a judgment, he said.
It would also be good to hear this call for an apology, include the continuing wrongs to transgender people, with the recent Catholic paranoia over “gender ideology”, and for the continuing harms done to LGBT people by the Church by some elements of its core doctrine and language.
He (Cardinal Marx) said he had “shocked” people at the October 2014 extraordinary synod of bishops in Rome when he asked how it was possible to dismiss as worthless a same-sex relationship of years duration where both men had been faithful.
May I remind Cardinal Marx that the Catholic Church’s formal doctrine on homosexuality does not just “dismiss as worthless” committed, faithful same-sex relationships of many years, but declares them to be gravely sinful, if they include any physical expression of that love in sexual acts – which are described by the Church as “intrinsically disordered”? Or that the primary document on pastoral care of homosexual persons dismisses all sexual activity between gay people as mere “self-gratification”, but in marked contrast consistently refers to sexual intercourse between opposite-couples as “mutual self-giving”? The truth is, that heterosexual people can be just as guilty in their sexual lives of the pursuit of simple self-gratification, and same-sex couples in enduring, faithful partnerships equally capable of “mutual self-giving”.
You are, all of you, sons of God through faith in Christ Jesus. All baptised in Christ, you have all clothed yourselves in Christ, and there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus. Merely by belonging to Christ you are the posterity of Abraham, the heirs he was promised.
To this we could add, no more distinctions between gay and straight, between cis and trans – all are one in Christ Jesus.
the Waterloo Catholic District School Board asked all students and staff to wear purple shirts and for school flags to fly at half mast on Thursday as a way to “stand up to homophobia and all hate crimes” and to be in “solidarity with all LGBTQ persons.”
Lifesite portrayed this as an attempt to foist support for the “gay lifestyle” on the school, implying that this is in conflict with their responsibility as Catholic schools. Pointedly, they quote the lines from the Catechism that homosexual acts are “intrinsically disordered” and “contrary to natural law”.
What they pointedly ignore, is that the school board’s action has nothing to do with support for the “gay lifestyle” (whatever that is), and is instead about opposition to gay hatred – as required by established Church teaching.
It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church’s pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.
(CDF, Letter to the Bishops on the Pastoral Care of Homosexual Persons, 1986 – also known as “HomosexualitatisProblema”, and to lgbt activists as the infamous “Hallowe’en Letter”)
What saddens me particularly about Lifesite News, is that much as they would like to think of themselves as defending and promoting Catholic orthodoxy, they are nothing of the kind. Their only concern is to push their own particular, narrow interpretation of that teaching, and will not tolerate any disagreement. This was abundantly proven to me this morning, when I attempted to respond to their piece with a simple comment pointing out the CDF statement on opposition to violence, as quoted above. However, I was met with a note,
The only conceivable reason why I should have been blocked by them, is that they know I disagree with their own gravely disordered presentation of Catholic teaching.
In my first post after the news of the Orlando massacre, I asked “How have Catholic Bishops Responded?”, then followed up with an update on how at least some were acknowledging that this was a hate crime, and that some of Catholic language and pastoral practice may have contributed to hatred and violence. For Quest, I have since added a reflection asking how Quest members should be responding – and included some specific suggestions. The question though is equally applicable to all LGBT Catholics, irrespective of location or group membership – and the suggestions too, may be relevant to others.
Here follows the post, as it appears at the Quest website:
In the days immediately after the news broke of the Orlando gay nightclub massacre, I noted at Queering the Church that the responses by Catholic bishops, and even by Pope Francis, did not include any recognition that this was not just a crime of violence by an Islamist jihadist, but was specifically targeted at gay men. This was a clear act of violence against homosexuals – which Church teaching declares unequivocally that Catholics should condemn.
Since then, there have thankfully been reports of at least some bishops who have connected the dots, identified the homophobia responsible for the tragedy – and condemned it, (The bishops of St Petersburg, San Diego and Chicago are US examples. Notably, the Catholic bishops, conference of the Philippines is another).
It is not enough however, to condemn violence and lament the victims after the event. Explicit Church teaching says we must condemn violence and malice in speech as well as in action. Homophobic speech fosters hatred, hatred fosters violence, violence leads to deaths. By speaking out against gay slurs and other forms of malicious speech, we help to prevent the violence in the first place.
It is welcome therefore, that bishops who have made the connection between the Orlando massacre and gay hatred have acknowledged that there has even been some homophobia present in Church language and pastoral practice concerning gay and lesbian people, which has contributed to the problem. I welcome this, and congratulate those bishops. But that leaves a further important question for Quest: what are we to do, ourselves, to combat the homophobia that is is fostered within some sectors of the Catholic Church and its practice?
We must never forget that “the Church” is far, far more than just the bishops and priests, but includes all of us. When Catholic teaching tells us to oppose and condemn any form of violence or malice, in speech or in action, against homosexuals, that is a command to all of us, as individuals and collectively, as an organization. How have we responded up to now, to that command? How can we do so, in future? Is there room for improvement, in our response?
I suggest that historically, Quest has been primarily focussed on providing oasstoral support to our own members. The value of that was abundantly illustrated in the outcome of our “Icon of Emmaus Workshop” two years ago, and must not be underestimated. However, we have not been sufficiently attentive to looking outwards, as in fact required by a clause in our constitution, which state that among the methods we promote our primary aim (“to proclaim the gospel of our Lord Jesus Christ so as to sustain and increase Christian belief among homosexual men and women”), by:
(ii) establishing and extending a dialogue between homosexual Catholics and members of the clergy through which the insights and experiences of each may gradually be interwoven and so achieve better mutual understanding both of the moral teachings of the Church and of the characteristics of its homosexual members;
Recently, we have begun to do more, in respect of both of these. Increasing these efforts still further, offers at least the possibility of more directly combating both hate speech, and physical violence against gay, lesbian and transgender people.
We already have members working with the Stonewall School Role Models program, going into Catholic schools to talk about our own experience of being Catholic and LG(B) or T. That is helpful to young people beginning to come to terms with their own orientation or gender identity – but should also contribute to breaking down stereotypes and prejudice – and hence reduce hate speech and bullying. There is more we can do in this area: Hallam diocese has invited us to meet with their safeguarding team, and we are already discussing with Stonewall ways to expand still further our activities with schools.
We have also had constructive meetings with several bishops, and are planning to meet with others. What are we saying to them? Up to now, these discussions have been mostly just to introduce them to us and to our activities, but we could do more. We could certainly include active advocacy for lgbt Catholics – and remind them of the much neglected Catholic obligation to oppose all forms of violence against homosexuals – specifically including homophobic speech, which is itself a form of violence. We could also propose to them that, as in Hallam, we could contribute to improving their safeguarding practice, to include safeguarding from homophobic bullying.
Up to now, our advocacy has concentrated on the bishops, but we should do more – and are starting to do so. In Portsmouth diocese, members of their pastoral provision team have suggested that we should be going into parishes, to talk to them about lgbt ministry. (Pope Francis’ “Amor Laetitia” states that “special attention should be paid to families with lesbian or gay members”). When we do so, we should again draw attention of parishioners, some of whom will themselves have LGBT children, or be LGB or T themselves, of the obligation to oppose homophobia. We have plans in place at the level of our national committee, to further expand our advocacy work with priests, religious congregations and laity – but there’s no need to leave this exclusively in the hands of he national committee. Our regional teams are well placed to do the same thing in parallel with national, speaking to their diocesan bishops or ocal priests and parishes. Even single Quest members could contribute alone if so inspired, in their own parishes and deaneries.
Advocacy for LGBT Catholics, and against any form of homophobia, is not limited to direct discussions with bishops, priests schools or parishes. A second clause in our Quest constitution specifies that our aim of proclaiming the Gospel is also advanced by
(iii) seeking wider opportunities, in the Catholic press and elsewhere, to promote fuller and more public discussion of the spiritual, moral, psychological and physiological issues involved;
This is an are where we have not been particularly effective, and can definitely do better.
Later this month, members of the national committee, together with regional co-ordinators and a few others, will be meeting for a weekend’s “strategy workshop”, to deliberate on our priorities for the next few years – and seek to identify funding opportunities to pay for them. I do not wish to pre-empt the outcome of those discussions, but in the light of the Orlando massacre and reflections arising from it, I personally will be making a strong recommendation to the team, that those priorities should include strong attention to the fight against homophobia, and especially against homophobia in the name of religion, in both our advocacy work, and in an enhanced presence in the press and on-line media.
The killer in Orlando was a Muslim, and his target was gay men. It’s been reported that he had recently been “angered” by the sight of two men kissing.
Across the country, another man was arrested on his way to a gay pride parade, armed with an alarming cache of weapons. He was certainly not Muslim.
In the USA, research has found that opposition to homosexuality is stronger among evangelical Christians, than among Muslims.
Across the Atlantic, in Africa it’s very largely American Christian missionaries who are fanning the flames of hostility to gay men and women, encouraging politicians to sign on to ever harsher criminal penalties for homosexuality. That in turn is fomenting intense social intolerance, and widespread active violence against gay men and lesbians.
The real problem here is not “radical Islam”, but (along with easy access to powerful weapons), a belief by some religious fanatics, both Christian and Muslim, that persecution is part of God’s work. It is not, and it cannot be.
Even the father of the Orlando killer, in expressing his own grief, noted that especially in the holy month of Ramadan, killing is not part of the Muslim way. The question of homosexuality and it’s punishment, he said, should be left to God, not to man.
In yesterday’s post, I quoted from a CDF document which makes clear that the Catholic Church not only cannot support violence against homosexuals, but should actively condemn it – along with violence of speech (ie, homophobic language) that gives rise to it.
I also noted in that post, that up to the time of writing, I had not seen any report of responses by Catholic leaders that alongside their expressions of grief and prayers for victims, even acknowledged that this was a crime of anti-gay hatred, let alone followed the CDF instruction to condemn acts of violence against homosexuals. I’m pleased to report that has since changed. There have now been reports of such responses from at least some Catholic (and other) bishops, even admitting the role that Churches themselves have played in encouraging hatred.
In Florida, Bishop Robert Lynch of the neighbouring St. Petersburg, diocese, wrote on his blog,
“Sadly it is religion, including our own, which targets, mostly verbally, and also often breeds contempt for gays, lesbians and transgender people. Attacks today on LGBT men and women often plant the seed of contempt, then hatred, which can ultimately lead to violence. Those women and men who were mowed down early yesterday morning were all made in the image and likeness of God. We teach that. We should believe that. We must stand for that. Without yet knowing who perpetrated the PULSE mass murders, when I saw the Imam come forward at a press conference yesterday morning, I knew that somewhere in the story there would be a search to find religious roots. While deranged people do senseless things, all of us observe, judge and act from some kind of religious background. Singling out people for victimization because of their religion, their sexual orientation, their nationality must be offensive to God’s ears. It has to stop also.
Archbishop of Chicago Blaise Cupich also acknowledged that the target were gay men – and in expressing condolences and prayers for the victims and their families, he included “our gay brothers and sisters”.
At this time of Pride, marking the 40th anniversary of Stonewall, I wanted to post something on the important legacy of visibilty and coming out. (Now the 41st anniversary – this is a re-post)
After mulling over some thoughts on what to say, I picked up Richard Cleaver’s “Know My Name” for re-reading, and was delighted by the synchronicity of finding that his Chapter 2, “Knowing and Naming”, deals with exactly this subject. So instead of rehashing or expanding the ideas I presented in my opening post 6 months ago (“Welcome: Come in, and Come out”), I thought I would share with you some of Cleaver’s insights.
First, Cleaver points out that in addition to the modern association of “coming out” with escaping the closet, there are two other important contexts. It can also call to mind the Exodus story of coming out of the land of Egypt, of escaping slavery and oppression; and it was used before Stonewall to mimic the English debutante ritual of “coming out” into society, of achieving the first recognition as an adult in polite society . For us then, coming out is both a liberation from oppression and an acceptance and a welcome into a new society. He then continues by arguing that coming out in the modern sense is an essential first step in hearing the Gospel message of liberation .
To do so, he points to the well-known costs of nto coming out: psychological self-oppression, increased suicide risk (especially in the young), and the arrests for sexual activity in restrooms / cottages of men who are usually married or otherwise closeted. Against that, he contrats the perosnal rewards of coming out. After speaking the truth to ourselves, the next stage, of meeting with others like ourselves,
“is generally even more of a transforming moment than the private recognition and acceptance of our gayness….Coming out publicly (a continuous process, not a single event) brings a sense of freedom that must be experienced to be believed. Coming out is one of our many seasons of joy.”
This is a sentiment which, from my own experience, I heartily endorse, and to which I would add the observation that ”Joy is an infallible sign of the Holy Spirit.”
He then turns to some possible costs of coming out: active discrimination, including in employment; difficulties in securing adequate access to children; a misguided steering into inappropriate marriage, in the expectation of a ‘cure’; and finally the hostility or even misguided interference of the churches. This leads to a stinging repudiation of the Church’s involvement:
“It is no surprise that whether we leave or stay, we react to the church with suspicion. Something about what the church is teaching, something about how the church conceives itself, is not right. In the case of the church’s relation to gay men and lesbians, we can dissect out two particular explanations for this suspicion.
First, the church has allowed itself to subordinate the commandment of love to the demands of heterosexist culture, defying Paul’s injunction, “Do not be conformed to this world, but be transformed by the renewing of your minds.” (Rom 12:2) ……It is.. the result of the church’s long-standing obsession with sexual activity, which leads to a reduction of the lives of lesbians and gay men to the realm of sexual experience.”
“This brings me to my second suspicion about the church, which is why it is willing to accmomodate itself to the mind of the age, to compromise with bourgeois culture: it hopes to maintain its authority and thus its institutional power in society by preventing lesbians and gay men from speaking about their own experiences. The institution benefits.. from a theology that permits it to hand down decisions without any data even being collected, let alone examined“. (Emphasis added).
To which I add once again that this is why I am convinced we need to be out and visible in the church. As long as we remain closeted and out of sight, as long as we refrain from speaking of our own experiences, we are complicit in our own oppression.
Cleaver then goes on to discuss several well-known Gospel stories, drawing from them important lessons for us in the LGBT community.
Reflecting on the story of the Samaritan woman at the well, he avoids some of the better known observations, and makes two other points. He notes that while recognising her sexual noncomformity, Jesus notably does not admonish or condemn her, nor does she express repentance.
“Jesus is no welfare caseworker… his goal is to transform society, not to ‘fix’ those who suffer injustice so that the existing social order may run more smoothly.”
The second point is that after the initial exchange, the woman proceeds to put to Him some “theological” questions on worship. The story, notes Cleaver, is not about promiscuity at all, but about “who is capable of doing theology” .
This point on doing theology is made again when he looks at the story of Mary and Martha (Luke 10). While Martha works, Mary sits and listens to Jesus speak. Mary complains, but the reply is that Mary “has chosen the better part”. In Jewish society, women were expected to do the domestic work, only the men participated in religious study or debates, and the sexes sat apart when guests were present for meals. It would have been unheard of for women to participate in religious discussions, yet Christ not only condones this, he commends her for it. Jewish women and other social outcasts were expected to be invisible: but for the Lord, no-one is invisible, all are welcome to join in making theology.
In telling of the story of the rich man and Lazarus (Luke 16:19 -31), Cleaver compares Lazarus with the LGBT community “outside the door” of the church, while the rich man is compared with the institutional church, which even by its indifference contributes to our oppression.
His final biblical reflection is an extended discussion of Jacob’s wrestling with the angel at Peniel (Gen 32: 22-32). For Cleaver, there arae two important themes in this story: the wrestling itself, and the act of naming. From this he reflects on the importance to us of naming honestly our oppression. Noting that
“We learn to name our oppression by struggling with it”,
he insists that we should present ourselves in full frankness and honesty, implying that we should resist the temptation to mimic conventional patterns of morality out of a mere desire to avoid offence:
“The strategy of putting forward only “acceptable” images of ourselves is doomed to failure… We should be forthright about who we are.”
For me, the 3 key lessons from Cleaver, all of which I endorse whole-heartedly, are:
In spite of the obvious dangers and costs, coming out publicly is invigorating, liberating and life-giving;
We need to extend the ”coming out” process into our lives in the Church, where we should expect to be fully visible, and to speak out frankly and honestly of our views and experiencces;
and that by doing so, we will be exercising our right to share in making theology, in spite of the efforts of the institutional church to exercise a monopoly.
“We must speak with our own voices, in all their imperfections, when responding to God’s overtures. Moses stuttered; Israel limped. What matters is not image but inegrity. If God calls, we must know who answers. We answer to our true names, because these are the names God calls us by. The cost of learning them is wrestling with the divine.”
In Germany today, Catholics gathered in Leipzig for the start of a three-day major event, the “Catholic Conference Day”, which has been held every two years since 1848 (except for an interruption during the National Socialist period). With over 1000 different exhibitions and events, some 30 000 visitors are expected. Organized by the Central Committee of German Catholics, the event is so important and influential, that in attendance are not only the leading members of the German Catholic Church, but also senior politicians.
For the Church, the President of the German Catholic Bishops Conference Cardinal Reinhard Marx, is taking part, and also Cardinal Karl Lehmann, the lgbt supportive Archbishop Heiner Koch of Berlin, and other notable prelates. Pope Francis sent a pre-recorded message for delivery to the assembly.
For the state, the German President delivered the opening day keynote address, while a cabinet minister, a state premier, and others from all major parties (except one) were also present.
In Washington D.C. for a National Prayer Breakfast, Cardinal Robert Sarah has escribed gay marriage as “poison” and attacked transgender rights as a form of ideological colonialism.
“[T]hrough a demonic ‘gender ideology,’ a deadly impulse that is being experienced in a world increasingly cut off from God through ideological colonialism.”
Cardinal Sarah, is an African, as am I by origin. I leave aside here his lamentable disregard for the Catechism’s plain instruction that homosexuals (and, by extension, transgender people) should be treated with “respect, compassion and sensitivity”. Instead, I simply draw attention to the cardinal’s woeful ignorance of our continent’s history, of the the nature of colonial ideology – and of basic biology. Continue reading Gender and “Ideological Colonialism”→
Catholic teaching is unequivocal on lesbian and gay Catholics is clear: they should be treated with “respect, compassion and sensitivity”, and should be protected from unjust discrimination, and from any form of malice or violence Teaching on transgender people is not explicitly spelled out, but the same principles apply. In matters of employment, protection from discrimination and injustice is further entrenched in a series of solidly magisterial social justice encyclicals. In spite of that, recent years have seen an alarming number of reports of lgbt Catholics who have lost employment, excluded from ministry, or suffered other forms of discrimination, on the basis of their orientation or gender identity.
On the other hand, we should always remember that the stories that make the news, do so precisely because they are unusual. There are many more examples of people who do not suffer discrimination, and are fully accepted in their parishes, or places of Catholic employment – but because their situations are so ordinary, they are just not reported.
Occasionally, there are exceptions. One such is the example of a school in San Francisco, where the Mercy Sisters have written to parents of their decision to continue employment of a transgender man. This decision has been welcomed by New Ways Ministry as “Gospel based”. So it is – and also solidly based in authentic Catholic doctrine.
Francis DeBenardo, executive director of New Ways, writes in a press statement:
Catholic Ministry Thanks Mercy Sisters For Equal Employment of Transgender Teacher
MOUNT RAINIER, Maryland– New Ways Ministry congratulates and thanks the Sisters of Mercy and the administrators of Mercy H.S., San Francisco, for their Gospel-based decision to continue employment of one of their teachers who identifies as a transgender man. This decision stands as a beacon of hope in the midst of the terrible darkness of the recent trend of firing LGBT employees from Catholic institutions. The decision was announced in a letter to parents of students, which, after describing the teacher’s situation, stated:
“This afternoon, we informed students, faculty and staff about our resolve to support the dignity of each person—regardless of race, religion, sexual orientation or gender identification.”
We applaud, too, the courage of English Department chair and teacher Gabriel Stein-Bodenheimer for honoring his gender identity, as well to his commitment to educate students in the Mercy tradition. His personal example will be a most powerful lesson to all in the school’s community, especially because his decision involved a large degree of risk.
This story reflects a true Catholic commitment to respecting the dignity of LGBT people—a principle which is shared by millions of Catholics across the U.S. The experience of this school will help our Church to heal from the pain of too many past negative decisions regarding LGBT people. Our Catholic Church will only be strengthened by this decision.
The Sisters of Mercy offer a courageous example of inclusion and equality that could be replicated by so many other Catholic schools, parishes, and social service agencies when they learn of an employee’s gender identity, sexual orientation, or marital status. This example can be a turning point in what has been a dark chapter of the U.S. Catholic Church, when over 60 faithful employees have lost their church jobs because of LGBT issues.
Their process included wide consultation, reflection, and prayer. As the letter described:
“. . . we collaborated with the Board Chair Diane Lawrence and a team of key administrators while we studied how to respond in a manner consistent with Mercy and Gospel values and your School’s Catholic Identity. We prayed for guidance. We also consulted trusted advisors as we applied these principles to this circumstance.”
Furthermore, the Sisters showed their commitment to caring for the entire school community by having counselors available for anyone–student, parent, staff–to discuss their questions and concerns.
The Sisters of Mercy grounded their decision in the principles of Mercy which form the charism of their community. These same principles of mercy are promoted by Pope Francis, particularly in this year which he declared as a Jubilee of Mercy. Pope Francis’ message of acceptance and encounter with the LGBT community have been given flesh and blood by the Sisters’ decision to continue the teacher’s employment.
New Ways Ministry calls on other Catholic religious communities of Fathers, Brothers, and Sisters–and indeed, all Catholic administrators—to rejoice in the Sisters of Mercy’s example, and to honor it by following it as a way to end employment discrimination against LGBT church employees.