Pope’s Comments on Marriage Raise Questions About His LGBT Outreach

November 18, 2014

In a style which is becoming a hallmark of his papacy, while at the same time raising many questions, Pope Francis addressed the Vatican’s controversial conference on traditional marriage.  As has become his custom, the pope praised theological concepts concerning heterosexual marriage, while at the same time avoiding condemnations or even mentions of gay or lesbian couples, relationships, and marriages.

Pope Francis addresses Vatican conference on marriage.

Joshua McElwee of The National Catholic Reporter reported on the main points of the pope’s talk at the conference entitled “Humanum: The Complementarity of Man and Woman”:

” ‘We must not fall into the trap of qualifying [family] with ideological concepts,’ said the pontiff, speaking at an event organized to bolster inter-religious support for the concept of complementarity of men and women in marriage.

” ‘We cannot qualify [the family] with concepts of an ideological nature that only have strength in a moment of history and then fall,’ Francis continued. ‘We cannot talk today of conservative family or progressive family: Family is family.’

” ‘The family is in itself, has a strength in itself,’ said the pontiff.”

(You can read the entire text of the pope’s talk by clicking here, and scrolling down to the end of the news story.)

Pope Francis’ style of not wanting to offend also leaves room for a lot of speculation.  What does he mean by “ideological concepts”?  Since the major push in family laws around the globe focuses on same-gender marriage, it seems that this might be his target.  But the vagueness allows him plausible deniability.  It is easy to get behind his last statement about family strength, but only if he means it in an inclusive and expansive way to denote ALL families.

Other comments during his speech, however, indicate that he did not mean families with single parents or headed by gay or lesbian couples.   McElwee noted the conference’s general reticence to mention same-gender married couples, and noted the pope’s most direct comment on this topic:

“While speakers at the event have shied away from directly addressing or criticizing same-sex unions, most left little doubt about their view of such relationships.

“On that subject, Francis himself said: ‘Children have the right to grow up in a family, with a father and a mother, able to create a suitable environment for their development and their emotional maturation.’

“The pontiff also said ‘today marriage and the family are in crisis.’ “

It would have been better had the pope said that children have a right to grow up in a loving and supported environment, which is the greatest factor in promoting healthy development and emotional maturation.

Interestingly, the only direct reference so far about gay people came from a British representative discussing the mathematician Alan Turing, who was gay:

“[Rabbi Jonathan] Sacks, who also is a member of Britain’s House of Lords, made the only oblique reference to same-sex marriage during Monday’s morning session.

“Mentioning the story of Alan Turing, an early 20th century gay British mathematician who was punished with chemical castration because of his sexual orientation, Sacks said: ‘That’s the kind of world to which we should never return.’

” ‘But our compassion for those who choose to live differently should not prohibit us from being advocates,’ said Sacks, referring to traditional marriage as ‘the best means for which we have discovered for nurturing future generations.’ “

Sacks’ use of the words “choose to live differently” reveals a basic ignorance about the fact that homosexuality is not a choice for people.

The conference at the Vatican was already controversial even before Pope Francis spoke because of the line-up of speakers strongly opposed to same-gender marriage.  The most shocking invitation was Tony Perkins of the Family Research Council, a notoriously anti-LGBT organization.  Perkins was invited to attend, but not give a speech.

In an Associated Press account of the story, Nicole Winfield framed the pope’s talk within the context of appealing to Church traditionalists:

“Pope Francis is seeking to reassure the church’s right-wing base that he’s not a renegade bent on changing church doctrine on family issues — weeks after a Vatican meeting of bishops initially proposed a radical welcome for gays and divorced Catholics.”

Similarly, British journalist Nick Squires said he thought the pope “appeared to bow to pressure from Catholic conservatives.”

I disagree with Winfield and Squires.  I think that what we are seeing is what Pope Francis has been doing for a long time:  defending traditional doctrine, but avoiding angering those who oppose it.  Is this a strategy that can work for the long haul?  How long will it be before people start asking for more specifics?

Specifics might be something he will need to work on when he visits the U.S. next September to participate in the World Meeting of Families, an appearance that he confirmed yesterday.  The event in Philadelphia is expected to draw over 1.5 million people.  No other details were given about any other stops the pope might make on his U.S. visit.

This pope has done more for engendering good will among LGBT people than any other Catholic leader.  He would do well to learn how his statements, which seem to be intended not to offend, actually cause harm to the people he is supposedly trying to welcome to the Church.

–Francis DeBernardo, New Ways Ministry

Related articles:

Crux: “Pope confirms US trip, defends traditional family”

The Telegraph: “Pope: children need mother and a father”

News.va: “Pope Francis: I will go to Philadelphia for the World Meeting of Families”

Religion News Service: “Philadelphia gets ready to host Pope Francis following official papal announcement”

Bondings 2.o: “Pope Francis Needs to Speak Clearly on LGBT Issues,”  April 12, 2014

 


What Makes a Catholic Family–Especially When Discord About LGBT Members Exists?

October 26, 2014

Peter Manseau

A recent piece in The New York Times asked the provocative question, “What is a Catholic Family?” Today, Bondings 2.0 samples a few reflections on Catholic families, and we hope our readers will continue the discussion ‘Comments’ section below by sharing a bit about what “family” means to you.

The original esssay by Peter Manseau was published in mid-October, during the Synod,  and  it includes historical background on just how greatly Catholic understandings of marriage and family life have changed over the centuries. He writes the synod’s discussions are “an indication that the idea of family is again evolving in Rome.” What does he mean by ‘again’?

Manseau reminds Catholics that, in the church’s earliest days, marriage was second to celibacy for it was “full of situations regarded as unpleasant by the saintly.” This mentality is pervasive up through the Second Vatican Council, and unofficialy today. In the  16th century’s Council of Trent, the participants noted the “pastoral issues” of their time such as kidnapped brides, and priests who were marrying. Of this, Manseau writes:

“In every instance, the question of who might constitute a family was a matter of how far those involved fell short of an unattainable ideal.

“Which is perhaps not so far from the supposedly ‘wounded’ and ‘irregular’ families that are largely the focus of the synod’s report…the synod’s bishops have not opened a big tent welcoming all those mentioned to fully participate in the life of the Catholic Church, and indeed they are unlikely to do so.

“Yet even quibbling over words of qualified welcome, they have reminded the faithful that their church has developed over time through conflict and contradiction, and may again.”

Manseau concludes with an allusion to the Holy Family–” a woman who conceived a child before she was married, a chaste stepfather who nearly divorced her as a result, and that original sign of contradiction, the human son of God”–and he asks two questions: “What family is not wounded?” and “Was any family ever more irregular than that?”

Anne Marie DeMint

In an essay for the Washington Post, Elizabeth Tenety explores one Catholic family’s struggle to welcome and to love their lesbian daughter and sister, Anne Marie DeMent. Tenety opens her piece on the 30-year-old from Maryland by writing:

“It’s hard to come out as gay…It is even harder when your parents are profoundly committed conservative Catholics, your brother is a prominent priest who represents traditional church views on Fox News, and you were raised to believe that everything the church teaches is true.”

DeMent came out to a highly conservative Catholic family, a family that her brother, celebrity priest Fr. Jonathan Morris, called an “idyllic Catholic family.” Her parents did not respond well, nor did extended relatives who used pastorally damaging language. Yet, she found her wife, Katie, to be “life-giving” and the two were married four years ago after DeMent recognized the Catholic Church was wrong on homosexuality and marriage equality.

Her family, however, has not fully evolved. Her mother, Sharon Morris, says “We’re trying to figure out what love is…We wanted to live our whole life for God.” DeMent’s parents and brother skipped the wedding, though a few siblings were present, and since then the couple has not been welcomed to Christmas.

The arrival of Pope Francis changed some of DeMent’s relationships, healed divisions between siblings, and even led to a softening tone from her brother, Fr. Morris, in his public appearances. As for her mother’s journey:

“When people try to remind Sharon Morris that the Catholic Church ‘loves the sinner but not the sin,’ she says: ‘It goes through me, because I think, “You don’t know my daughter. Do you know your own sin?” ‘ “

“Talking about gays as if ‘they’re a different creature…affects me differently now…That’s why I consider this [experience] a great grace.’ “

DeMent acknowledges the struggle, but continues to press on in relating to her conservative Catholic family.  She offers these inspiring words, perhaps the most Christian quote in the article:

” ‘I truly do not want to strong-arm or persuade my siblings or my parents to at any point go against their conscience in trying to accept me. And vice versa…I don’t want to move away from my personal conscience or what I think is right just in order to have this relationship…

” ‘That’s where, for me, my fundamental call for life is to pursue that. To pursue the good, to pursue love. When it hurts, to be able to look at my sister and understand that we might have these differences but that our learning to love each other is what lasts, is what is everlasting. . . . We’re called to a radical trust in love, a radical trust in each other, as our way forward.’ “

Indeed, growing up in my own family, it was a most radical love which held us together in diversity and even stark differences.  When asking what makes a Catholic family, I fathom the answer is something involving trust, love, and care. And I know DeMent and I are not the only ones who share this experience of love.

So what do you think? What makes a Catholic family? How do families respond in love when there are differences? Leave your thoughts in the ‘Comments’ section below.

–Bob Shine, New Ways Ministry


SYNOD: Belgian Bishop’s Hope: Restore Conscience to Its Rightful Place

October 1, 2014

Yesterday we saw a theologian’s hopes for the synod: that the bishops might be open to the grace of seeing that same-gender marital commitments are sacramentally equal to heterosexual ones.  Today, we will look at what one bishop’s hopes for the synod will be.  I think you will find his thoughts to be filled with promise for a more just and loving church.

Bishop Johan Bonny

In September, Bishop Johan Bonny of Antwerp, Belgium, published a reflection about the upcoming meeting entitled: Synod on the Family:  Expectations of a Diocesan Bishop. I will try to summarize some of what I think are the high points of this essay, but I confess that I will barely scratch the surface of the richness of thought he expresses.  At 22 pages, the essay is not overly long, but it is also packed with so many gems that it is hard do it justice in just one blog post. It is also eminently readable, so I highly encourage interested people to read the entire text, which can be found by clicking here.

Bishop Bonny’s reflections are based, in part, on responses that the Belgian bishops received from the laity, whom they consulted on these topics, as the Vatican had requested.  Bonny, who will not himself be at the synod, remarked that the responses

“stem . . . from the primary stakeholders:  people of today who are committed to work on their relationship, their marriage, their family in the light of the gospel and in connection with the Church.”

In addition to praising the laity, Bonny criticizes the hierarchy, who, he says, did not complete the work of the Second Vatican Council, particularly in the area of marriage and the family. Because of the furor following Humanae Vitae, the birth control encyclical, the idea of conscience “lost its rightful place in a healthy moral-theological reflection.”  So it is no surprise, when a few sentences later, he asks himself “What do I expect from the upcoming Synod?”, his answer is direct:

That it will restore conscience to its rightful place in the teaching of the Church in line with Gaudium et Spes.” [Gaudium et Spes is the Vatican II document which described the primacy of conscience in ethical reflection.]

Bonny explains that the Church’s teaching on marriage cannot be reduced to a few general principles or narrow judgments.  He observes that we can’t characterize the Church’s view on marriage

“by pointing to one period, one pope, one school of moral theology, one language group, one circle of friends, one ecclesial policy.  Every component counts, but no single component can comprise or replace the whole. . . . In short: the teaching of the Catholic Church on marriage and family is to be found in a a broad tradition that has acquired new form and new content down through the centuries.  This narrative is incomplete. Every new era confronts the Church with new questions and challenges.”

His greatest concern is with the fact of “how complex the reality of relationship formation, marriage and family life is today.”  He offers several poignant examples of the many varied family configurations that exist in the contemporary world.   He includes a same-gender couple as one of his examples”

“J and K are are a same-sex couple, married in a registry office.  Their parents have never found their choice a simple one, but at home they’re just as welcome as the other children.  J and K appreciate the attitude of their parents and family very much  They have a problem with the attitude of the Church.”

His recognition of the many different family situations causes him to express another hope for the Synod:

“What are my hopes for the Synod?  That it won’t be a Platonic Synod.  That it won’t withdraw into the distant safety of doctrinal debate and general norms, but will pay heed to the concrete and complex reality of life.”

Indeed, in a later section of his essay, he observes that the ever-changing social contexts of marriage and family life require the Church to be more willing to develop its view on these topics:

“This ever changing context is not intended in itself to be anti-Christian or anti-Church. It is part and parcel of the historical circumstances in which both the Church and individual believers are expected to exercise their responsibility.  It confronts the Church time and again with an important question:  how can its teachings and life in its concreteness encounter and question one another in a productive tension?  In almost all the responses to Rome’s questionnaire, I have read the expectation that the Church would also recognise what is good and valuable in other forms of partnership, forms other than traditional marriage.  I consider such a hope to be justified.”

This spirit of dialogue is evident in the seventh section of the essay, entitled “The Proclamation of the Gospel. ” After criticizing church leaders for being too defensive against outside influences, he turns to Jesus as the model for welcome and conversation:

“Jesus opened his heart and his arms to people whoever they were and whatever their experience in life.  There were no walls or boundaries around his mercy and compassion. . . . He entered into dialogue with unexpected dialogue partners and accepted invitations to dine with people of questionable character.  He wasn’t particular or exclusive in his choice of friends or table companions, not even in his choice of apostles.These are the tracks on which Jesus placed Church.  In its relationship with the world and the people who live in it, the Church should exhibit the same openness and compassion as its founder.”

In his conclusion, Bonny offers a hope that the Synod will institute continued conversation among hierarchy, laity, and many other experts:

“The Synod would be least beneficial in my opinion if it were to draw a few practical conclusions in haste. It would be better advised to initiate a differentiated process in which as many people as possible consider themselves interested parties:  bishops, moral theologians, canonists, pastors, academics and politicians, and particularly the married couples and families who are at the focus of the Synod.”

Here’s just quick review of the topics I covered:  praise for the expertise of the laity,  promotion of the idea of conscience, the need for the Church to develop its teaching, recognition that  family life is complex,  recognition that committed relationships other than heterosexual marriage are holy, using Jesus’ ministry as a model for outreach to the marginalized.  Few bishops tackle even one of those topics, let alone all of them.  And the remainder of the document examines further ones:  collegiality, how the papacies of John Paul II and Benedict XVI squashed theological discussion, natural law, the sense of the faithful, to name a few.

I hope that enough Synod participants have read Bishop Bonny’s reflection, and that they are open to the wisdom it contains.

–Francis DeBernardo, New Ways Ministry

Related article

The Tablet: Belgian bishop urges real dialogue at Synod

 

 

 


How LGBT-Friendly Are the Appointees to the Synod on Marriage and Family?

September 11, 2014

The Extraordinary Synod on Marriage and the Family is less than one month away.  The Vatican released the names of the bishops who will be participating, as well as a list of the lay observers.

In terms of the bishops who will be participating,  there is a mixed bag on their approach to LGBT issues.  Here are some of the prominent names, with a little bit of their history on LGBT topics:

These are only a handful of the more than 250 appointees, and it is by no means an exhaustive list of people with any sort of record on LGBT issues.  It only includes names of those for whom I had concrete supporting evidence with which to link.  However, others on the list, such as Cardinal George Pell of Australia and now at the Vatican, have a long history of anti-LGBT measures.  Similarly, Cardinal Reinhard Marx of Munich-Freising, Germany, are known to be very supportive of LGBT people and topics.

If you are aware of others on the list who have a record, positive or negative, on LGBT issues, please share your thoughts in the “Comments” section of this post.  Supporting links would be very helpful.

From my perspective, the most important feature from the list of lay observers is that no publicly LGBT person or couple is named.  The Synod will be examining pastoral responses to families headed by same-gender couples.  Didn’t the Vatican think it would be good to hear from some of them?  If the Vatican has invited heterosexual couples to participate, why did they not invite lesbian and gay couples, too?

Jesuit Father Thomas Reese, a columnist for The National Catholic Reporter, offers a critical view of the list in an essay entitled “The makeup of Synod of Bishops on the family is disappointing.”   Reese is disappointed that so many Curia officials will be participating, and he notes that they should be “staff, not policymakers.”  He explained:

“They have all the other weeks of the year to advise the pope. This is the time for bishops from outside of Rome to make their views known.”

Reese observes that the choices of who will be advising the bishops also seems lopsided.

“Half the experts are clerics, which seems strange at a synod on the family. None of the 16 experts is from the United States; 10 are from Europe (including five from Italy), three from Asia, and one each from Mexico, Lebanon and Australia.

“There are more laypeople among the 38 auditors, including 14 married couples, of whom two are from the United States. Many of the observers are employees of the Catholic church or heads of Catholic organizations, including natural family planning organizations.

“For example, one couple from the United States is Jeffrey Heinzen, director of natural family planning in the diocese of La Crosse, Wis., and Alice Heinzen, member of the Natural Family Planning Advisory Board of the U.S. Conference of Catholic Bishops.”

Bondings 2.0 will continue to update you on the Synod as the days of preparation progress, and we will try to provide LGBT-relevant information and analysis once the meeting begins.

–Francis DeBernardo, New Ways Ministry


Signs of Openness on LGBT and Marriage Issues from Two European Church Leaders

February 11, 2014

Two European prelates have made statements recently which point, once again, toward a more open discussion of LGBT and marriage issues, topics which will be discussed at October’s Synod on Marriage and the Family.

Archbishop Diarmuid Martin

In Ireland, Archbishop Diarmuid Martin of Dublin acknowledged that some people in the church have used doctrine “in a homophobic way.”  The Irish Times reported that the archbishop made these comments in a discussion about the upcoming national referendum in Ireland about the legalization of same-gender marriage:

“Discussions have to be carried out in a ‘mature’ way so that people can freely express their views, while at the same time being respectful and not causing offence, he said. He said that in general he believed it was the person who was offended who defined what being offended is.

” ‘Anyone who grew up in Ireland would have told jokes that were pointed at the gay community; at Travellers [gypsies]; it is part of the culture we grew up in, but we have to grow out of it,’ he said. He said church teaching was that marriage was between a man and a woman, exclusively, but that this approach did not exclude gay people from celebrating their union by a different means.”

The Independent quotes Martin as saying further:

” ‘God never created anybody that he doesn’t love.’…

“Speaking to the Irish Independent, the senior cleric said this meant that ‘anybody who doesn’t show love towards gay and lesbian people is insulting God. They are not just homophobic if they do that – they are actually Godophobic because God loves every one of those people’…

“He added: ‘We all belong to one another and there is no way we can build up a society in which people are excluded or insulted. We have to learn a new way in Ireland to live with our differences and for all of us to live with respect for one another.’ “

According to RTE.ie, a leader of Ireland’s Gay and Lesbian Equality Network (GLEN), was disappointed that the archbishop did not address pressing issues facing the LGBT community there, but affirmed his statements about the damage that cultural attitudes can cause:

“GLEN’s Brian Sheehan described it [the archbishop's comment] as ‘a missed opportunity’ to tackle the role of the church and church teachings in creating what it said were ‘some of the difficult realities for lesbian and gay people in Ireland today.’

“However, he welcomed Dr Martin’s acknowledgement of the impact that a culture, which still has homophobia as part of it, has on those who are lesbian, gay, bisexual and transgender.”

Cardinal Christoph Schonborn (standing) and Austrian bishops meet with Pope Francis at the Vatican.

Meanwhile, Cardinal Christoph Schonborn of Vienna made some surprising statements about the hierarchy’s views on marriage, at the time of the Austrian bishops’ ad limina with Pope Francis. The National Catholic Reporter stated:

“In several interviews shortly before leaving Vienna, Schönborn advocated a more rational, down-to-earth approach toward family relationships. ‘For the most part, the church approaches the [family] issue unhistorically,’ he said. ‘People have always lived together in various ways. And today, we in the church tacitly live with the fact that the majority of our young people, including those with close ties to the Catholic church, quite naturally live together. The simple fact is that the environment has changed.’ . . . .

“Schönborn said he regretted that the Austrian bishops haven’t dared to speak out openly on necessary church reforms in the past. They haven’t had the courage to address the need for greater decentralization and to strengthen local churches’ responsibilities, he said. ‘We were far too hesitant. I beat my own breast here. We certainly lacked the courage to speak out openly.’ “

Schönborn had high praise for the work and message of Pope Francis, and said he sees the promise of change occurring in the church:

“Schönborn said he was convinced that far-reaching church reform was on the way, ‘but it will not be achieved through big words and programs but through people like Pope Francis.’ One could already see that the pope has become a role model, Schönborn said. ‘The atmosphere is changing and his behavior is making itself felt,’ he said. What impressed him most about the pope was his charisma. ‘You can feel his inner devotion to God from which his compassion, his warmth and his infectious sense of humor emanates,’ the cardinal said.”

Though U.S. bishops have not yet embraced the new era of Pope Francis, it seems that some of our European church leaders are, in fact, taking steps toward a new era of less judgement and more discussion and openness of the reality of people’s relational lives.

–Francis DeBernardo, New Ways Ministry


German Bishops Admit Most Catholics View Sexual Teachings Unrealistic and ‘Merciless’

February 4, 2014

In a groundbreaking move, Germany’s bishops have released results from a survey conducted for next fall’s Synod on Marriage and Family Life. The results reveal just how wide the gap is between how Catholics live and the hierarchy’s teaching on issues of sexual ethics. Further, the bishops’ report is unusually blunt in its conclusions.

Reuters reports that the bishops admit most German Catholics either reject the hierarchy’s views on a slew of sexual issues (including same-gender relationships) or were unaware of teachings in the first place. The article notes:

“The results will not be news to many Catholics, especially in affluent Western countries, but the blunt official admission of this wide gap between policy and practice is uncommon and bound to raise pressure on Pope Francis to introduce reforms.

“Bishops in Germany, one of the richest and most influential national churches in the 1.2-billion-strong Catholic world, have been pressing the Vatican to reform, especially over divorce.

“A statement from the German bishops conference called the results ‘a sober inventory of what German Catholics appreciate about Church teaching on marriage and the family and what they find offputting or unacceptable, either mostly or completely.’ “

Also notable, is that many German Catholics hold to the ideal of marriage and family life as positive elements in society. When it came to the issue of same-gender relationships and legal recognition, the article states:

“There was a ‘marked tendency’ among Catholics to accept legal recognition of same-sex unions as ‘a commandment of justice’ and they felt the Church should bless them, the report said, although most did not want gay marriage to be legalized…

“The German bishops suggested the Church should move away from what it called its ‘prohibition ethics’ of rules against certain acts or views and stress ‘advisory ethics’ meant to help Catholics live better lives.

“In sexual morality, it [the Church] should find a way of presenting its views that does not make people feel it is hostile to sex.”

Germany’s bishops also strongly urged Vatican officials responsible for the Synod to consult with lay people experienced with family life, and were forceful about needing to welcoming divorced and remarried Catholics.

This report follows a recent letter by that nation’s leading Catholic theologians which said the Church needs a new paradigm from which to discern sexual morality and called for increased pastoral care for LGBT people and their children.

Leading German magazine, Der Spiegel, has also released an article called “The Pope’s Sex Problem” analyzing the survey results from all twenty-seven dioceses in Germany. [Editor’s note:  Thanks to Terence Weldon, who blogs at QueeringTheChurch.com for referring us to this article.]  The article also described the German bishops’ process in conducting the survey. When the Vatican released the 39-question survey, the German Bishops’ Conference chair sent it to dioceses without instructions for further dissemination.  Der Spiegel reports:

“The chairman of the German Bishops’ Conference, Archbishop Robert Zollitsch, simply passed the survey on, providing no further instructions on who was to respond to the Vatican survey.

“Zollitsch proved to be more decisive on another, albeit very important issue. In a letter to German bishops written by his secretary, he noted: ‘Questions 1, 2, 5, 7 and 8 will be answered by the central office.’ To save time, existing church positions were to be used.

“In fact, this meant that particular issues were being withheld from churchgoers. For instance, the set of questions under item 5 relates to gay and lesbian couples, while question 7 concerns contraception and abortion.”

However, Catholics in Germany became aware of the survey questions because the Bishops Conference of England and Wales had made the entire survey available on the Internet, and they responded in great numbers. Der Spiegel notes that the German Catholic Youth Federation received 10,000 responses, the Catholic Women’s League organized in several regions, and one pastor received 116 from his parishioners alone. Of these efforts, the magazine states:

“Despite the differences [in collection procedures], there was widespread unanimity in the evaluation of the survey…’Even though they are not representative, the survey results create and amplify the impression of an unfortunate, calamitous situation,’ says Cardinal Karl Lehmann, the bishop of Mainz…

” ‘Many Christians cannot understand this attitude [of condemning homosexuality],’ the staff of Cologne’s Cardinal Joachim Meisner concluded after reading the survey responses they received. In fact, Catholics in Cologne are all too familiar with their conservative archbishop’s condemnation of gays and lesbians. Now Meisner can read about the consequences in the analysis prepared by his own priests, who conclude: ‘Many have already turned away from the church. And many are convinced that this is no longer acceptable.’ “

Surveys, polls, and ancedotal evidence abound which reveal how affirming Catholics are of LGBT people and their relationships, but this development shows that a national group of bishops are finally acknowledging this reality. Now, it is an open question how these results will reach Rome and inform the coming Synod, with groups as diverse as the progressive reform organization “We Are Church” and the more traditional Catholic Family Federation asking Germany’s bishops to leave the results as they are: transparent and unfiltered.

Whether or not this report will impact the Synod’s deliberations on marriage and family life may not be known until October, but by simply getting Church leaders to admit widespread disparities exist between teaching reality, advocates for healthier, more Gospel-infused sexual ethics have already scored a major victory in Germany.

–Bob Shine, New Ways Ministry

Related article:

QueeringTheChurch.com: Cardinal Schonborn: Church must adjust to reality of co-habitation, divorce and remarriage


What Makes a Family Holy?

December 29, 2013

The Feast of the Holy Family, celebrated today,  focuses our Christmas celebrations around three people. United under unorthodox conditions, Mary, Joseph, and their child, Jesus, became a family, and one venerated for centuries now. Lately, “family” has been in the news for Catholics as marriage equality expands, and Pope Francis calls for an examination on family life during next fall’s Synod of Bishops. With all this in mind, what can the Holy Family say to LGBT people and their families today?

Writing at Believe Out Loud, Rev. Kittredge Cherry wonders how “queering” the Nativity could change the way the Holy Family is thought of, and in doing so, how family life today is understood. She previously displayed scenes with two Marys or two Josephs, and writes of these changes:

“Obviously this is not about historical accuracy, but I believe my nativity scenes are true to the spirit of the Christmas story in the Bible: God’s child conceived in an extraordinary way and born into disreputable circumstances…

“Love makes a family—including the Holy Family…

“Everyone should be able to see themselves in the Christmas story, including the growing number of LGBT parents and their children.”

Other insights come for Sr. Laurie Brink writing at U.S. Catholic who questions idyllic family depictions that dominate culture. Speaking from her own experiences, she asks what makes a family a family? Her conclusion is that family “has less to do with the accident of biology and much more to do with the choice to love.” Sr. Brinks continues:

“What makes the holy family holy? Some might say the presence of the divine child Jesus. But I think holy is also an attribute of Mary and of Joseph. Both are given—and both accept—the opportunity to be conduits of divine action and love. Luke and Matthew both paint remarkably similar portraits of God’s invitation to Mary and to Joseph in which both make the choice to become an unconventional, ‘good enough’ family. God holds out the same invitation to us. Are we willing to accept that our own ‘good enough’ families can also be holy?”

For decades now, same-gender couples have chosen to build families that are precisely these “conduits of divine action and love,” even if the broader society (and, more slowly, some of the leaders in the Church) is just recognizing this reality. Marriage equality is one tangible sign that the goodness of families led by LGBT people and those that have LGBT members is increasingly affirmed and equal to other family structures. Rapidly growing acceptance of children or siblings who come out as gay, lesbian, bisexual, or transgender is one way. The witness of couples who remain together after a partner undergoes a gender transition, or who remain supportive of one each other, is yet another way.

Just as the Holy Family, in their unorthodox arrangement, witnessed to God’s inclusive and diverse kingdom, so too do the many families who include LGBT people living prophetically. The hope now is that Church leaders will listen to Catholic voices and begin to receive gratefully the gifts such families offer our world.

–Bob Shine, New Ways Ministry


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