Cardinals’ Ignorance of Homosexuality Will Lead to Violence and Human Rights Abuses

January 21, 2014

Sometimes ignorance on a topic is to be pitied, and the best response to it is not anger, but an effort to educate the person with more accurate information.  But we must not forget that ignorance can cause great damage because it can blossom into attitudes and policies which lead to violence and human rights abuses.  The public statements of two Catholic leaders recently illustrate these principles.

Cardinal Fernando Sebastian

In Spain, Cardinal Fernando Sebastian, who is the retired archbishop of Pamplona, gave an interview to Diario Sur newspaper in which he called homosexuality a “defect” that can be cured. [Note: the previous link will bring you to the original Spanish-language interview.]  New York’s Daily News reported on the Spanish interview:

” ‘Homosexuality is a defective manner of expressing sexuality, because this has a structure and a purpose, which is procreation,’ he said in an interview to Diario Sur.

” ‘A homosexual who can’t achieve this (procreation) is failing,’ he added, before saying, ‘Our bodies have many defects. I have high blood pressure.’

Sebastian said it was ‘a defect I have to try and correct in whatever way I can.’

” ‘To say that homosexuality is a defect is not an insult: it helps because in many cases of homosexuality it is possible to recover and become normal with the right treatment.’ “

Such comments betray the depth of the ignorance which is obviously at work in the minds of many church leaders.  It is shocking and pitiable, and it helps us to see why church teaching and practice is so harsh on LGBT issues.  This ignorance needs to be corrected, not only for the cardinal’s sake, but for the sake of LGBT people throughout the world.

Cardinal John Oniyekan

A case which shows how lack of understanding LGBT issues can be harmful came out in the headlines in the African nation of Nigeria, which last week enacted a law which outlawed same-sex marriage and also outlawed the establishment of gay and lesbian organizations.Soon after the law was signed, Nigeria’s Cardinal John Oniyekan stated that he supported the measure.  According to PMnewsNigeria.com:

The Catholic Archbishop of Abuja, Cardinal John Onaiyekan, has commended Nigeria’s Federal Government for its uncompromising stand on the anti-gay law in spite of criticisms from a section of the international community.

“Onaiyekan, briefing newsmen on activities to mark his 70th birthday in Abuja on Friday, said Nigeria, being an independent country, should stand firm on its culture, tradition and morals.

“ ‘The church accepts people as they are, we condemn homosexuality, Nigeria is an independent country and we do not beg for food.’ “

The cardinal, like many in Nigeria, have framed the issue of homosexuality as one where Western liberal nations are trying to impose their values on African culture, hence his comment about not begging for food.  But the cardinal seems ignorant of the basics of Catholic social teaching which respects the dignity, equality, and liberty of all people–even those with whom one might disagree.  While he certainly has an obligation to respect Nigerian culture, he also has an obligation to defend Catholic principles on basic human rights.

Bishop Hassan Kukah of Nigeria’s Sokoto Diocese also publicly supported the new anti-gay law.

One needs to ask if these bishops have learned nothing from history.  Whenever laws have restricted people’s freedoms or viewed certain groups as second class citizens, it doesn’t take long for violence and human rights abuses to occur. Nazi Germany and Jim Crow America spring quickly to mind.  Laws which restrict freedom or create second class categories give people permission to enact hateful acts.  When religious leaders voice their support of such laws or promote misguided theories about people’s lives, they not only give permission for people to commit hateful acts, but, in fact, they encourage such behavior.

Pope Francis has indicated a more respectful attitude toward LGBT people than any of his predecessors had ever done.  Some people have wondered how he will put that attitude into practice.  One way he can begin is by educating bishops, cardinals, and other church leaders about the basic facts of sexual orientation and the basic principles of Catholic social teaching.  Without such education, their ignorance will fuel violence and human rights abuses against LGBT people.

Ignorance may be pitied, but it cannot be tolerated.  Too many lives hang in the balance.

–Francis DeBernardo, New Ways Ministry


Catholic Hierarchy Is a Shining Light in Dark Moment for LGBT Rights in India

December 16, 2013

Cardinal Oswald Gracias

India’s Supreme Court reinstated a law that bans homosexuality as a “crime against nature” earlier this week, intensifying divisions between LGBT advocates and the religious communities they blame for this development. Catholic leaders have varied in responding to the Court’s decision, but there are hopeful signs as at least one bishop spoke out against the law.

Outlawing homosexuality in India dates to British colonial rule more than a century ago. Recent legal debates began after a New Delhi court overturned the law in 2009. Anti-LGBT organizations, including faith-based ones, have sought to re-criminalize homosexuality since then. The Supreme Court’s ruling now says it is up to the nation’s legislators to repeal the law if that is what is desired.

The Times of India reports that religious groups have welcomed the ruling, with leaders using extremely homophobic language and advocating “ex-gay therapy” in their statements. Relative to these, Catholic leaders’ remarks have seemed muted and even positive. Archbishop Anil J T Couto of Delhi merely reaffirmed the hierarchy’s position on marriage equality and a spokesperson stated the archdiocese opposed any law that would criminalize homosexuality. Cardinal Oswald Gracias of Mumbai is quoted by UCANews.com as saying:

“[T]he Catholic Church has never been opposed to the decriminalisation of homosexuality, because we have never considered gay people criminals. As Christians, we express our full respect for homosexuals. The Catholic Church is opposed to the legalisation of gay marriage, but teaches that homosexuals have the same dignity of every human being and condemns all forms of unjust discrimination, harassment or abuse.”

Two interesting notes in this story. First, in addition to heading up the Mumbai Archdiocese and India’s bishops’ conference, Gracias is also a member of the eight member Council of Cardinals formed to advise Pope Francis. The pope has been noted for his pastoral tone when speaking about LGBT people and his emphasis away from social issues.

Second, India’s Christians are a minority struggling for recognition of their own rights. In the same week that homosexuality was criminalized, police injured Catholic demonstrators, including ten nuns, and arrested Archbishop Couto. Relations between the government and the Catholic Church are contentious, as UCANews.com reports. Defending all minority rights, including LGBT equality aside from marriage, is seemingly a position with which leading Catholic voices seem comfortable.

With elections about to occur in the coming week, and conservative nationalist politicians gaining popularity, it seems unlikely India’s government will act to decriminalize homosexuality. That said, the Catholic Church in India now has a concrete opportunity to act upon oft-stated teachings against LGBT discrimination and continue to speak out and work against this law.

–Bob Shine, New Ways Ministry


The Complex and Layered Meanings in Pope Francis’ New Document

November 27, 2013

Pope Francis

As more people begin to scrutinize Pope Francis’ Apostolic Exhortation, Evangelii Gaudium (The Joy of the Gospel), new details emerge which show that in regards to LGBT issues, the new document shows a complex picture.

The New York Times reports that buried in a footnote to the document is a reference to the U.S. bishops’ 2006 document, Ministry to Persons with Homosexual Inclinations:  Guidelines for Pastoral Carewhich promoted the traditional definition of a homosexual orientation as an objective disorder.  The Times reports:

“Nowhere in the document did Francis speak explicitly of homosexuality or same-sex marriage. However, he said the church should not give in to ‘moral relativism,’ and cited with approval a document written by the bishops of the United States on ministering to people with ‘homosexual inclination.’ The pope said the American bishops are right that the church must insist on ‘objective moral norms which are valid for everyone’ — even when the church is perceived by supporters of gay rights as promoting prejudice and interfering with individual freedom.”

This detail is a clearer indication that Pope Francis does not seem inclined to change the teaching on homosexuality.  That notion had been clear since he first started speaking about gay and lesbian issues back in July with his “Who am I to judge?” interview, in which he also did uphold the Catechism’s teaching on homosexuality.  I’ve noted before that it looks like Pope Francis’s road to change in the church won’t be a straight one.

But while in content Pope Francis remains traditional, many people, including myself,  perceive he is opening up a process that will eventually lead to positive developments in church teaching.  For example, Martin Pendergast, a long-time Catholic advocate for LGBT equality in the United Kingdom, offered what he saw as two important selections from the document which point to the possibility of change in the Church, which I had overlooked in yesterday’s post on this topic.

In the first selection, the pope is calling for decentralization of authority in the church:

“Countless issues involving evangelization today might be discussed here, but I have chosen not to explore these many questions which call for further reflection and study. Nor do I believe that the papal magisterium should be expected to offer a definitive or complete word on every question which affects the Church and the world. It is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound ‘decentralization.’ ”  (Introduction, section 16)

In the second selection, the pope acknowledges that not all Church teachings hold the same weight:

“All revealed truths derive from the same divine source and are to be believed with the same faith, yet some of them are more important for giving direct expression to the heart of the Gospel. In this basic core, what shines forth is the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead. In this sense, the Second Vatican Council explained, ‘in Catholic doctrine there exists an order or a ‘hierarchy’ of truths, since they vary in their relation to the foundation of the Christian faith’.[38] This holds true as much for the dogmas of faith as for the whole corpus of the Church’s teaching, including her moral teaching.” (chapter 1, section 36)

What gives me hope from this document, despite the fact that it does not challenge the traditional teaching on homosexuality, is that there is an openness and humility that seem to get at the core of the Christian message.  Having a pope who is interested in the opinions of the laity, who stresses dialogue and the possibility of change, who stresses diversity and decentralization, who acknowledges the role of science, who seeks to update old traditions can only mean that the road ahead is filled with possibilities.  (All of the items mentioned in the previous sentence were included in yesterday’s blog post on excerpts from the papal document.)

John Allen, writing in The National Catholic Reportersummarizes what he sees as Pope Francis’ outline for reform, which includes many of the items mentioned above.  Allen writes:

  • He calls for a “conversion of the papacy,” saying he wants to promote “a sound decentralization” and candidly admitting that in recent years “we have made little progress” on that front.
  • He suggests that bishops’ conferences ought to be given “a juridical status … including genuine doctrinal authority.” In effect, that would amount to a reversal of a 1998 Vatican ruling under John Paul II that only individual bishops in concert with the pope, and not episcopal conferences, have such authority.
  • Francis says the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak,” insisting that “the doors of the sacraments” must not “be closed for simply any reason.” His language could have implications not only for divorced and remarried Catholics, but also calls for refusing the Eucharist to politicians or others who do not uphold church teaching on some matters.
  • He calls for collaborative leadership, saying bishops and pastors must use “the means of participation proposed in the Code of Canon Law and other forms of pastoral dialogue, out of a desire to listen to everyone and not simply to those who would tell him what he would like to hear.”
  • Francis criticizes forces within the church who seem to lust for “veritable witch hunts,” asking rhetorically, “Whom are we going to evangelize if this is the way we act?”
  • He cautions against “ostentatious preoccupation” for liturgy and doctrine as opposed to ensuring that the Gospel has “a real impact” on people and engages “the concrete needs of the present time.”

Pope Francis may not be the radical reformer that many have hoped for.  But for those who trust that the Holy Spirit is moving among the laity of the church and who have longed for the possibility of discussion of diversity of opinions, Pope Francis’ project seems to open up a new possibility of hope.

Clearly, this is not the kind of pope that we had gotten used to over the last four decades. And clearly, this new document is complex and layered.  Bondings 2.0 will continue to provide analysis and commentary of this document, especially as it relates to LGBT issues, as we become aware of them.

–Francis DeBernardo, New Ways Ministry

 

 

 


CAMPUS CHRONICLES: Comparing Universities Minimizes the Extent of LGBT Welcome

November 11, 2013

Georgetown U. Students during “Coming Out Day”

Religion and Ethics Newsweekly,  a PBS show, recently produced a segment with the provocative title “What does it mean for a school to be Catholic?” Heavily focusing on LGBT issues as a means of discussing religious identity, the segment contrasts Georgetown University, Washington, DC,  and Ave Maria University, Florida. However, Religion and Ethics Newsweekly ultimately portrays a false image of how Catholic higher education is integrating LGBT matters as part of their Catholic identities today by comparing the institutions.

The segment begins with Georgetown, showing students celebrating “Coming Out Day” and interviews Kevin O’Brien, SJ, vice president for Mission and Ministry. Of the University’s religious identity when welcoming LGBTQ students with extensive resources, O’Brien says:

Kevin O’Brien

“To quote something Father Hesburgh from Notre Dame would often say, ‘The Catholic university is a place where the church does its thinking.’ And if that is to be the case, then we have to permit this free exchange of ideas.

“The purpose of the [LGBTQ] center is not to undermine the church’s teaching. It is a center for education. We try to teach our students and faculty and our alumni about issues of sexuality, of sexual identity and gender. That’s an expression of our Jesuit tradition of cura personalis, caring for each person mind, body, and spirit, in their unique individuality.”

This pastoral concern for the well-being and success of LGBT students at Georgetown, which this year has openly welcomed two transgender students, is sharply contrasted by the president of Ave Maria University, Jim Towey. Bordering on fundamentalism, Towey attacks institutions like Georgetown for being accepting of students’ varying sexual orientations and gender identities. Joining Towey are two students from Georgetown displeased with their university’s LGBT outreach.

Thomas Lloyd

Also speaking out for Georgetown students is Thomas Lloyd, president of the campuses’ LGBT organization. Lloyd speaks to the convergence of Jesuit and Catholic traditions meeting LGBT equality:

“By recognizing pride, Georgetown has become more true to its Jesuit values. Commitments to social justice are some of the most important and historically grounded parts of Catholic doctrine.

“I wouldn’t even think about how to reconcile my queer identity with my Catholic faith identity if I hadn’t come to Georgetown. What does it mean to be gay and Catholic? Can those two go together? And my experience at Georgetown with Jesuits and with other people who are Catholic and identify as queer on campus show me that you can.”

Where Religion and Ethics Newsweekly ultimately falls short is in equalizing the voices of those who support LGBT people and those who seek Catholic institutions which shun such topics. Of nearly 220 Catholic colleges and universities in the US alone, more than half are listed by New Ways Ministry as gay-friendly campuses for allowing gay-straight alliances, staff resources devoted to LGBT students, and/or  policies or programming which educates and affirms on issues of gender and sexuality.  It makes it seem that there is an even split of pro-gay and anti-gay Catholic campuses, when the reality is that more and more Catholic campuses are, in fact, becoming more pro-gay.

In short, Ave Maria’s president and students interviewed are not indicative of where Catholic higher education stands on equality. Progress remains, but each week there are advances made as students, faculty, and staff advocate for and implement changes to make campuses more inclusive. Perhaps more telling than this contrast is the piece reported on earlier this fall that said: “Forget the Pope: Catholic Universities are the Future of the Church.”

For more information on what is happening in regard to LGBT issue at Catholic colleges and universities, go to the “Categories” tab in the right-hand column of this page and search “Campus Chronicles,”  our blog’s series which follows the news on these developments.

–Bob Shine, New Ways Ministry


Analyzing the Homophobia Lurking Beneath Marriage Equality Opponents’ Argument

October 30, 2013

I read lots of opinion pieces for and against marriage equality from a variety of perspectives, especially from Catholic and religious positions.  I daresay that I read at least two or three a day–and could probably read a lot more if I had the time to digest all that come my way.  Because many of these pieces repeat arguments that I have heard many times before, my eyes are always attracted to ones that have a freshness to them that make me think in new ways.

Heidi Schlumpf

Such was the case when I read Heidi Schlumpf’s essay in The National Catholic Reporter last week, entitled “Gay marriage foes change their tactics, but not their tune.”   Schlumpf points out a new trend in the way that marriage equality opponents are making their case lately. Because polls continue to show that greater majorities are supporting marriage equality, opponents seem to realize that their arguments about the sinfulness of homosexuality are no longer effective, and they are using a different approach:

“. . . an increasing number of ‘traditional’ marriage supporters are taking a different tactic. They’re not talking about gay people at all — or if they are, it’s only to voice newfound support for LGBT folks.

“It’s not about gay people anymore. It’s about the children.”

Schlumpf cites the recent case of an interview with William B. May, president for Catholics for the Common Good, in which he argued against same-sex marriage, where he stated:

“This issue is not about homosexuality at all. It is about whether marriage is a reality that not only unites a man and a woman with each other, but with any children born from their union.”

Schlumpf asserts that May’s argument is “a definition of marriage that is not ‘adult-centric,’ but rather exists to unite children with their biological moms and dads.”  For her, this definition does not match the reality of her life or withstands the test of logic:

“As the parent of two children not born to me, I understandably question a definition of marriage that wouldn’t include my own union with my husband — not to mention those marriages of men and women that, for whatever reason, don’t include children at all.

“Yet when I pose this question to those who defend traditional marriage in this way, they are usually very supportive of adoptive parenting, seeing couples as almost heroic for creating families by adopting children who need parents. Straight couples, that is.

“To be honest, I find these arguments logically problematic. It seems to me that not opposing legal marriage for adoptive families (two ‘adult-centric’ folks with children not born to them) but doing so for LGBT families (two ‘adult-centric’ folks with children not born to them) reveals that the real problem for defenders of ‘traditional’ marriage is still homosexuality.

“The new ‘spin’ may be that it’s about the kids, but it’s really about homosexuality.”

Schlumpf concludes with an appeal to the new direction set by Pope Francis:

“When even the pope is encouraging Catholics to follow God and ‘endorse the existence of [gay and lesbian people] with love’ rather than ‘reject and condemn’ them, it’s clear that homophobic arguments just aren’t going to work anymore. But neither will defending marriage as an institution only for children and their biological parents.”

What I find refreshing in Schlumpf’s analysis is that she exposes the homophobia which underlies the faulty logic of an argument that on the surface denies being homophobic at all.  Such analysis is needed now more than ever, as Catholic leaders make more use of this type of argument than most religious leaders do.

–Francis DeBernardo, New Ways Ministry


Approval of Pope Francis Soars, as Marriage Equality Support Grows

October 15, 2013

Pope Francis

Recent polling  indicating American Catholic support for LGBT right echoes previous numbers, reported on here and here by Bondings 2.0. However, Quinnipiac University Polling Institute’s latest numbers on this topic are noteworthy for two developments: reactions to Pope Francis’ major interview and shifts in views based on Mass attendance.

Religion News Service reports that the pope received high marks as 89% of US Catholics reported either favorable or very favorable views on Pope Francis. Those viewing him negatively were in the low single digits.

The poll was conducted in the last week of September, just days after the release of America Magazine‘s groundbreaking interview with the pope. Regarding his condemnation of the Church’s focus on social issues, including marriage equality, 68% of adult Catholics agreed with Pope Francis and only 23% disagreed. These results were mirrored when broken down by age groups and Mass attendance.

Religion News Service also reported that American Catholic support for marriage equality still outpaces support by the general American population:

“The survey also found that Catholic support for same-sex marriage continues to be strong, as other surveys have found, with six-in-10 Catholics approving of gay marriage and 31 percent opposed. That’s slightly above the national 56 percent approval rating.

“But the latest research also indicates that support for same-sex marriage only drops slightly among weekly churchgoers, to 53 percent, with 40 percent opposed. That finding could cause consternation among social conservatives who argue that the most devout Catholics tend to support the hierarchy’s position against gay marriage.”

As preparations begin for next year’s synod on marriage and the family, it will be important for US Catholics to make their support for LGBT people and same-gender couples known to the Vatican.  Writing to Pope Francis would be a good start.

–Bob Shine, New Ways Ministry


Justice Antonin Scalia Misusing Catholic Faith to Promote Anti-Gay Bias

October 13, 2013

Supreme Court Justice Antonin Scalia

Just weeks ago, Pope Francis shook up the Catholic Church with a wide-ranging and welcome interview that included positive words about gay and lesbian people. Now, Supreme Court Justice Antonin Scalia is making waves in an interview with New York Magazine where he speaks about his Catholic faith and homosexuality.

Justice Scalia is normally an outspoken Catholic, but he offered little when asked about Pope Francis. The interviewer pressed him on the issue of homosexuality, asking (New York Magazine’s questions are in bold):

“I was wondering what kind of personal exposure you might have had to this sea change [of LGBT rights].

“I have friends that I know, or very much suspect, are homosexual. Everybody does.

“Have any of them come out to you?

“No. No. Not that I know of.”

He is asked in the interview whether his views on homosexuality have “softened” given the pope’s new welcome of gay and lesbian people, but Scalia is unable to understand how they could soften because in his mind the issue is set Catholic doctrine. The interviewer asks how these personal views affect his role on the Supreme Court, and Scalia answers:

“I still think it’s Catholic teaching that [homosexuality is] wrong. Okay? But I don’t hate the people that engage in it. In my legal opinions, all I’ve said is that I don’t think the Constitution requires the people to adopt one view or the other…

“Maybe the world is spinning toward a wider acceptance of homosexual rights, and here’s Scalia, standing athwart it. At least standing athwart it as a constitutional entitlement. But I have never been custodian of my legacy. When I’m dead and gone, I’ll either be sublimely happy or terribly unhappy.”

He pivots from here into a lengthy discussion of heaven and hell, the Devil, and atheism, all of which you can find here.

Yet, as a justice on the US’ top court and a prominent Catholic, Scalia’s record on LGBT issues is less “standing athwart” on legal grounds and more a clearly defined legacy of anti-gay bias rooted in his understanding of the Catholic faith.

Right Wing Watch offers a rundown of Scalia’s harshest moments against the LGBT community, as when he previously compared homosexuality to murder and cruelty against animals or when he wrote a scathing opinion in Lawrence v. Texas that would justify discrimination against gay people. Then there is the unusual step the justice took in reading aloud from the bench his blistering dissent when the Supreme Court struck down DOMA this past June.

It appears Pope Francis’ effect on Justice Scalia is minimal given the New York Magazine interview, and it is doubtful the justice would act like other Catholics on the court in endorsing the rights of all people regardless of sexual orientation or gender identity. It is also clear in his language that Scalia continues to view homosexuality in terms of sexual acts, instead of as an integral part of a person’s identity. It is telling that someone as well-connected as the justice claims to know no gay people personally, and does little to show compassion, sensitivity, or respect for them as the Church asks of him.

With LGBT rights expanding in the US and Pope Francis preaching words of welcome, the moment is prime for the justice to reconsider how he speaks about and interacts with gay people. Perhaps acknowledging those he knows who are LGBT identified is a start. Perhaps he could consider aspects of his Catholic faith, like the dignity of each person and the common good pf all, when it comes to homosexuality. Perhaps he could simply start by echoing Pope Francis’ words in interviews and say, “Who am I to judge?

–Bob Shine, New Ways Ministry


Pope Francis’ Letter-Writing Revolution Requires Our Involvement

October 10, 2013

Pope Francis

Pope Francis makes headline after headline for personally reaching out through letters and phone calls to people who have written to him, and speaking pastorally with them. The Italian newspaper La Repubblica now reports that the pope sent a handwritten reply to a group of gay and lesbian Catholics in Italy, and the original letter may have prompted the pope’s recent warm remarks on LGBT people.

Based on a Google translation (and Bondings 2.0 will update with a more reliable translation when that becomes availabe), La Repubblica writes:

“Pen and paper. Among the many revolutions made ​​by Pope Bergoglio, in addition to phone calls home to ordinary people…there is also the ‘post effect,’ the mountain of letters delivered every day at his residence in Santa Marta, and sent directly to him…

“Some people think it may have been one of these ‘messages in a bottle’ that inspired the breakthrough of Bergoglio about gays. A letter sent in June to the Pope by various Italian gay Catholics…where gays and lesbians asked Francis to be recognized as people and not as a ‘category’ and called for openness and dialogue on the part of the Church, recalling that the closure ‘always feeds homophobia.’ “

Further information comes from America Magazine, which only weeks ago carried a groundbreaking interview with Pope Francis where his remarks on homosexuality were positive and welcoming, which reports:

“A leader of the impromptu committee said as gay Catholics they had in the past written to other members of the church leadership in Italy and had always before been rewarded with silence…

“The Kairos group said they also received a letter from the Vatican Secretariat of State, which informed them that Pope Francis ‘really enjoyed’ their letter to him and the way it was written, calling it an act of ‘spontaneous confidence.’

“One Kairos leader said Pope Francis had also assured the group of his blessing, something they could not before have imagined happening. The members of Kairos have decided to keep the rest of the message of both letters private.”

When New Ways Ministry led a pilgrimage to Italy in 2011,  the Kairos group met with our American travelers to share stories and perspectives.  Francis DeBernardo, our executive director, is contacting them currently to learn more about this papal letter.  If we receive more information from them about the correspondence, we will update you.

While the contents of the pope’s letter remain private, truly as if between a pastor and the people he serves, there are broader lessons for the LGBT and ally Catholic community in this experience.

First, the wisdom that relational encounters with people are the most effective form of advocacy is relevant even for the pope. If La Repubblica‘s conjecture is correct that the personal letter from Kairos of Florence led to Pope Francis’ “Who am I to judge?” and other comments that have greatly shifted the Church’s tone on LGBT issues, then everyone should be writing letters to Rome. New Ways Ministry wrote a letter to Pope Francis, telling him about the goodness and holiness of Catholic LGBT people and pastoral outreach to them here in the U.S.  Would you consider writing your own thoughts to him?

Second, if reaching out to the pope is effective, perhaps it is time for Catholics to reach out to their local Church leaders, namely priests and bishops. Sharing personal stories to replace philosophical constructs with human faces and relationships might lead to further conversions.

The pen and paper revolution underway with Pope Francis offers each person an opportunity to write their own message in the model of the Kairos of Florence authors. If you do write to Pope Francis or a local church leader, please consider sharing your message in the ‘Comments’ section for this post.

–Bob Shine, New Ways Ministry


QUOTE TO NOTE: Coming Back to Church

September 21, 2013

computer_key_Quotation_MarksKate Childs Graham, the co-president of Call to Action, spoke with MSNBC about Pope Francis’ recent interview. She echoed many of the commentators in welcoming his remarks, but added a new trend she is witnessing: people of all walks returning to the Church. Childs Graham told the television host:

Kate Childs-Graham

Kate Childs-Graham

“I experienced the interview through the Holy Trinity of the New York Times, Facebook, and Twitter…More inspiring than the Pope’s words as progressive as they were was the people on Facebook and Twitter, Catholics, non-Catholics, people who have felt marginalized by the Church, who have left the Church saying: ‘Yes, this is what we have been saying for years and it is finally being reflected by our leaders.’…

That said, Childs Graham ended by asking the question many Catholics have about the bishops in America:

 “The question is now we’ve got this CEO talking the talk, we’ve the worker bees, people in the pews, who’ve been saying this for years. The question really lies in middle management, the bishops. What are they going to do with this information?…Are they going to find this new balance with me, Pope Francis, and progressive Catholics like us?”

–Bob Shine, New Ways Ministry


Canadian Catholic Schools Update LGBT Policy, But Not All Are Satisfied

September 16, 2013

Vanier Catholic High School

A Catholic school district in Canada has released a new draft policy on homosexuality, after controversy erupted in April at a high school there. The policy has pleased Church officials in the area and is acceptable to government officials, while others remain ambiguous on this latest action to make Catholic schools in that nation more LGBT-friendly.

In April, a gay teenager who was a student at Vanier Catholic Secondary School complained to the provincial government that the school’s document on LGBT issues was homophobic and violated civil law. Giving the state funding that Catholic schools in Canada receive, they must adhere to laws about non-discrimination and LGBT rights. Officially, the education minister in Yukon stated the document violated the Canadian Charter of Rights and Freedoms. Yukon News reporters further:

“The new document, released for public review on Wednesday, would serve as a replacement for a former policy that called homosexuality a ‘disorder’ and an ‘intrinsic moral evil’ – words that echo the church’s official views on the matter…

“The controversial language found in the old policy is gone, although the new document still cites the same church documents that describe homosexual acts as sinful – the Catechism of the Catholic Church and a 1986 letter from the Church to its bishops are both listed as footnotes on the new policy.”

However, the new policy also speaks about the Church’s commitment to respecting the dignity of every person and implements a plan to ensure discrimination and hate crimes are dealt with in a timely manner.  This change comes after another gay student at Vanier Catholic was forced to use a locker with an anti-LGBT slur carved in it for two weeks in 2012. Anti-bullying measures are elucidated for staff, and students will now be allowed to form gay-straight alliances, which henceforth have been barred.

Not all find the policy a step forward, including Professor Kristopher Wells of the University of Alberta, who studies sexual minorities. CBC News reports:

“Wells says the Yukon Government already has a sexual identity and gender identity policy in place. He says a second policy creates two classes of personal rights.

” ‘So the question to ask is, would we do that to any other group of students? … For example, would we have a completely separate policy for Aboriginal students that limits their abilities and freedoms within schools? Really there can be no separate but equal. What this policy does is it creates an educational apartheid in our schools.’

“Wells says Vanier school adopting its own sexual orientation policy is a step in the wrong direction. He says policy must apply equally to all students in publicly funded schools, adding anything less is discriminatory.”

The policy will now go before the Whitehorse council for Catholic schools to be approved or reworked. In the meantime, it is likely that LGBT advocates will continuemaking Catholic schools in Canada more LGBT-friendly.

–Bob Shine, New Ways Ministry


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