Would Pope Francis Condemn or Defend LGBT Church Workers?

By Bob Shine, New Ways Ministry, October 15, 2016

The recent, terrible trend of Church employees being fired because of LGBT issues raises many questions about justice, equality, and human rights in the Catholic community. An Associated Press reporter also identified another important tension that this trend highlights. Michelle Smith noted that this trend also shows “the confusion that permeates some U.S. Roman Catholic parishes over Pope Francis’ words on homosexuality.”

Michael Templeton

Many of Bondings 2.0’s readers have often wondered in their comments why Pope Francis, who seems concerned with pastoral outreach to LGBT people, has not become involved in the too many examples of church workers being fired because of a pastor’s or bishop’s disapproval of LGBT issues. Reporter Smith examined this question using the recent case of Michael Templeton, a Providence, Rhode Island, parish music director who was fired for marrying his male partner.

Smith notes that in this case:

“Francis is being cited by both the music director, Michael Templeton, and by Providence Bishop Thomas Tobin, known for taking a hard line on church teaching about marriage and abortion. Tobin has criticized Francis, writing after the pope’s summit on the family two years ago that ‘Francis is fond of “creating a mess.” Mission accomplished.’ “

The pope’s positive statements on LGBT people have been mixed with traditional orthodox defenses of heterosexual marriage, thus making the positive statements “a Rorschach test open to interpretation,” observes Smith. The reporter summed up this problem with a quote from a theological expert:

” ‘Pope Francis has not said, “Here’s what you should do in a parish where you have a music director who has married his partner of the same sex,”  said the Rev. James T. Bretzke, a professor of moral theology at Boston College. ‘Pope Francis is articulating general principles: forgiveness and mercy and not harsh judgment. But how you handle a particular case like this, he has been very reluctant to weigh in on it.’

“That means a gay Catholic’s fate depends on his diocese or individual pastor.”

Bishop Thomas Tobin
Bishop Thomas Tobin

As Bondings 2.0 reported previously, Bishop Tobin had released a statement citing Pope Francis’ statements and actions to defend the firing of Templeton.  (Yet, not all of Tobin’s supposed precedents are relevant.  For instance, the bishop said Francis fired Msgr. Kryzstof Charamsa of the Congregation for the Doctrine of the Faith for coming out as gay and acknowledging he was in a relationship.  Yet, more likely is that the prefect of the CDF fired Charamsa, and, in any case, the examples are not parallel since Charamsa was ordained.)

Smith offered a few recent examples that show the mixed messages that Francis has been giving:

“Francis underscored his emphasis on mercy over defending orthodoxy with his first U.S. picks for cardinals, announced Sunday, choosing bishops who have taken a more welcoming approach to gays and others who have felt alienated from the church.

“Asked this month about how he would minister to transgender Catholics, Francis responded: ‘When someone who has this condition comes before Jesus, Jesus would surely never say, “Go away because you’re gay.” ‘

“At the same time, he recently supported Mexican bishops working against a push to legalize same-sex marriage.”

The mixed messages may be indicative of how far–or not–Francis wants to go.  Smith cited Francis DeBernardo, executive director of New Ways Ministry:

“Before Francis, ‘people were afraid to even say the words gay or lesbian,’ DeBernardo said. ‘I do think he’s taken an important step that could lead to further steps. I’m not certain, I don’t think he will make a change in church doctrine, but I think he is laying the groundwork for future changes.’ “

Pope Francis may not opine directly about a specific church worker firing or even the trend of firings now being experienced, but a close reading of his writings clarifies how he might respond. In Evangelii Gaudium, the pope warned against pastoral workers who exhibit a “spiritual worldliness,” manifest in one form as the “self-absorbed promethean neopelagianism” of church officials who act as if they are superior to others. Francis commented:

“A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying.”

Where a church worker is fired for their gender identity or expression, sexual orientation, marital status, or political beliefs, church leaders have harmfully analyzed and classified that person strictly according to their gender and sexuality. Right-wing Catholics have expended themselves inspecting and verifying, and then publicly outing and shaming too many LGBT people in the church.

For those who think Pope Francis has made a mess of the Church, like Bishop Tobin has expressed, they would do well to ponder the words of Cardinal-elect Kevin Farrell who recently said, “If you find Pope Francis ‘confusing’ – you have not read or do not understand the Gospel of Jesus Christ.”

In Evangelii Gaudium and elsewhere, Francis condemns church ministers whose foremost attitude is not mercy. Foremost for the pope is to see every person as beloved by God, and he consistently attacks each and every effort which reduces the mystery of the human person to something less than a child of God.

Like all of us, Francis is human and he is clearly grappling to understand sexuality and gender, confined as he may be by his own limitations and contexts. His outreach to LGBT people is as notable as it is imperfect, but on this point we can be clear: one can find no support for discriminating against LGBT church workers in the pastoral witness of Pope Francis.


Prayers, Please

By Francis DeBernardo, New Ways Ministry, October 13, 2016

New Ways Ministry comes to you, our readers, with a request for prayers for a dear friend of our ministry and of LGBT Catholics. We learned yesterday evening that Professor Leslie Griffin, a leading scholar on the intersection of religion and law, was brutally attacked while jogging in her home city of Henderson, Nevada, and is now in the hospital in critical condition.

Professor Leslie Griffin

Professor Griffin, who holds the William S. Boyd Chair of Law at the University of Nevada, Las Vegas, Law School,  has written extensively on questions of religious liberty. She has defended the rights of religious institutions, but also the rights of LGBT people and other minorities who suffer discrimination because of an institution’s religious identity.  She has also worked on several cases defending people unjustly treated by religious institutions. Professor Griffin is scheduled to be a keynote speaker at New Ways Ministry’s Eighth National Symposium, “Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis,” at the end of April 2017.  She will be speaking on the topic “Religious Liberty, Employment, and LGBT Issues,” an area in which she has done much academic and practical research.

According to police reports, Professor Griffin was attacked while jogging near her home, and her attacker lifted her in the air and threw her to the ground.  The brutality of the attack is beyond words.  A good samaritan passing by came to her aid and helped convince the assailant to speak with the police.

In addition to her academic credentials in the field of law, Professor Griffin also has a PhD in Religious Studies from Yale University. She has been an associate professor of moral theology at the University of Notre Dame before turning to the study of law.  While at Notre Dame in the 1980s, she met New Ways Ministry’s co-founder Fr. Robert Nugent, SDS, while he was studying there, and became a decades-long friend and supporter of our ministry.

New Ways Ministry is heartbroken to learn the terrible news of the attack on Leslie Griffin.  Feeling helpless, as many do in similar situations, we turn to prayer. And we turn to you, our friends, for prayers for this  woman who has dedicated her life building a just church and world.  Leslie is a gentle soul, with a big heart, and who despite her academic accomplishments, is a humble and unassuming personality.

Please keep Leslie and her family in prayer.  Please pray for her full and speedy recovery. Please pray, too, for her assailant. Thank you.

Related articles

AboveTheLaw.com: “Law Professor Left in Critical Condition After Brutal Attack”

News3LV.com: “UNLV law professor in critical condition after brutal attack in Henderson”


Catholic LGBT History: Archdiocese of Baltimore Establishes a Ministry to Gays and Lesbians

By Francis DeBernardo, New Ways Ministry, October 9, 2016

History-Option 1“This Month in Catholic LGBT History” is Bondings 2.0’s  feature to educate readers of the rich history—positive and negative—that has taken place over the last four decades regarding Catholic LGBT equality issues.  We hope it will show people how far our Church has come, ways that it has regressed, and how far we still have to go.

Once a  month, Bondings 2.0 staff will produce a post on Catholic LGBT news events from the past 38 years.  We will comb through editions ofBondings 2.0’s predecessor:  Bondings,  New Ways Ministry’s newsletter in paper format.   We began publishing Bondings in 1978. Unfortunately, because these newsletters are only archived in hard copies, we cannot link back to the primary sources in most cases. 

Archdiocese of Baltimore Establishes Lesbian and Gay Ministry

An article in the October 16, 1981 edition of the Baltimore Archdiocese’s newspaper, The Catholic Review, carried the headline:  “Fr. Hughes heads new team ministry to lesbians, gays.” The article reported the appointment of Fr. Joseph B. Hughes, a priest with experience in counseling, being named the coordinator of the newly-formed ministry to lesbians and gays. The article explained:

“The appointment of Father Hughes follows several months of discussions between archdiocesan officials and members of the lesbian and gay communities in Baltimore.  The homosexual communities had requested the establishment of a special ministry which would work with them and serve their needs as Catholics.

“A task force created by Archbishop Borders, consisting of local clergy and religious studied the issues involved recommended that he appoint a coordinator for a team ministry to gay and lesbian Catholics.  Father Hughes is expected to establish such a team in coming weeks.”

The article explained that Hughes had been working with gay and lesbian Catholics in the archdiocese for eight years by that point.

To establish this ministry, the Archdiocese of Baltimore issued a pastoral plan for ministry to lesbian and gay Catholics.  Entitled “A Ministry to Lesbian and Gay Catholic Persons:  Rationale for Ministry,” and dated October 5, 1981, the document explained:

“…[T]he Church finds it necessary at times to formalize and make public its ministry to certain groups within society.  Whenever a particular group of people are denied their basic human rights and suffer violence to their human dignity because of prejudice or misunderstanding, there is injustice.  IN the face of that injustice, the Church cannot remain silent and still be true to its mission…Such is the situation of people in our society known as ‘homosexual.’ …

“Because of prejudice and misunderstanding, men and women with a homosexual orientation (more properly spoken of as gays and lesbians) have suffered public ridicule, social exclusion and economic hardship, thereby denigrating their human dignity by denying them respect, equality and full participation in society.  Therefore, the Roman Catholic Church of Baltimore is setting up a formal and public ministry to gay and lesbian people to bear witness to its opposition to the injustice they have suffered and are suffering. “

While sympathetic to social pressures gay and lesbian people experienced, the document acknowledged the archdiocese’s support of the magisterial disapproval of sexual expression, stating:

“…[T]he homosexual orientation is in no way held to be a sinful condition.  Like heterosexuality, it represents the situation in which one finds oneself, and so the starting point for one’s response to Christ’s call to perfection.  Responding to this call does not mean that one must change this orientation.  Rather it entails living out the demands of chastity with that orientation.”

But the document did not end there.  Immediately following that section is an amazing description of the role and dynamics of conscience, one of the best I have ever read:

Archbishop William Borders

“In setting before gays and lesbians Christ’s call to perfection the Church also reminds them that they are to respond personally to this call, that central to this response is conscience:  i.e., a properly formed conscience.  Such a response involves more than merely the learning or internalization of moral rules.  Proper formation of conscience requires that an individual make an integral part of himself or herself the ‘Christian principles inherent in the truths that Christ revealed,’ Archbishop [William] Borders [the then archbishop of Baltimore] wrote. As such, they are part of who one is and what one stands for when an individual confronts a concrete situation within which a moral decision must be made.  In making such a decision, ‘the role of the conscience is that of a judge, not a teacher,…conscience does not teach what is good or evil, nor does it create good or evil.  It weighs accumulated data, makes a judgement in very concrete, not theoretical, situations, the concrete situations’ one one’s life, Archbishop Borders continued.

“The ministry of the Roman Catholic Church to gays and lesbians which finds expression in the call to perfection and in the challenge to respond out of a properly formed conscience is always a pastoral ministry.  It is a ministry which is not content merely to repeat the challenge Christ sets before each generation:  it seeks to work with each individual, taking into account that person’s particular strengths and weaknesses, and helping that person make the fullest response possible at this moment in his or her life.”

I’d like to offer a few reflections on these passages.  First,  while I recognize the sympathy and understanding about the social pressures that gay and lesbian people experienced back then, I’ve noticed that such an approach, 35 years later, now seems condescending.  While no doubt gay and lesbian people still experience oppression and marginalization, their consciousness also recognizes and values the gifts they have to offer.  The do not need to be the objects of pity.

Second, I think it is remarkable that an archdiocese was promoting such a realistic view of conscience as an important element of pastoral ministry.  It is a theme that I see emerging in some of the ways that Pope Francis is now talking about pastoral ministry, most recently last week when he encouraged pastoral ministers working with LGBT people to take each situation on a case by case basis.

The Archdiocese of Baltimore’s document went on to suggest additional approaches to gay and lesbian ministry:  treating gay and lesbian people “in a way that communicates a respect for and a valuing of them as persons;”

  • treating gay and lesbian people “in a way that communicates a respect for and a valuing of them as persons;”
  • establishing structures  “to which the families of gays and lesbians can turn for support and counsel, and which the families of children struggling with their sexual identity can contact for information and guidance.
  • establishing “regular lines of communication by which gays and lesbians can make their voice heard by the Chruch at large.”
  • “…[T]he Church must listen to gays and lesbians to learn what they have to teach about the saving presence of Christ among us….God not only takes the side of the poor and the oppressed, he makes Himself known through them.  Thus, as a people who hunger for the Word of God, we must open our ears to His every message.”

While it is sad to see that during the pontificates of Pope John Paul II and Benedict XVI, approaches such as the ones that the Archdiocese of Baltimore proposed were quashed and silenced, it is hopeful that perhaps we are seeing a resurrection of these values in some of the methods of pastoral ministry which Pope Francis is proposing for all ministries, not just those to LGBT people.

It’s refreshing to know that, 35 years later, parishes in the Archdiocese of Baltimore are still carrying out the vision of this 1981 document.  Your can find some of these parishes on New Ways Ministry’s “Gay-Friendly Parish List.”





Catholic Lesbian Author Describes the Beauty of Incarnational Faith and Love

By Francis DeBernardo, New Ways Ministry, October 7, 2016

Catholic writer Kaya Oakes has done a wonderful service to the readers of U.S. Catholic in her recent article on women authors who are not often recognized for their Catholic identity.  What caught my eye was that one of those authors happens to be one of my all-time favorites: Toni Morrison, the Nobel Prize winner.  Though it has been years since I read her astonishing Song of Solomon and her monumental Beloved, I still gasp when I pick up my well-worn copies of both books and read selected passages.  Though I have read a lot about Morrison, until Oakes’ article, I had not known she was Catholic, and a convert to the faith, to boot.

Toni Morrison

But Oakes’ article also introduced me to someone I had never heard of before:  Rebecca Brown, a novelist and essayist who happens not only to be a Catholic and a convert, like Morrison, but a lesbian, too.   Brown’s personal story is a powerful one, especially since she joined the Catholic Church as an adult, well after she had recognized herself as a lesbian.   Oakes’ article quotes other interviews with Brown, in which the author describes some of her faith journey:

“Brown was received into the Catholic Church in 2012. In an interview with Moss magazine in 2015, she reflected that there had always been “a real sense of dark and light” in her writing. ‘There’s a real sense of someone dying, and then getting to live again,’ she said. Prior to becoming Catholic, because of the sex abuse scandal and the church’s historical treatment of women, Brown had a sense of Catholicism as ‘the worst.’ But ‘something drew me—and keeps me drawn to it. Some longing, hunger, draw, whatever, to the mystery of incarnation, redemption, mercy.’ She adds, as many Catholics would, ‘I can’t explain or justify it.’

It is ironic that Catholic teaching frowns upon the physical love of lesbian, gay, and bisexual people, because it is often Catholicism’s valuing of the physical, through its incarnational theology, that draws people, including LGBT people, to the faith.  Brown explains her own attraction:

Rebecca Brown

“As an out lesbian, Brown would seem to occupy a marginalized place in the church, but, as she told Fact/Simile magazine in 2012, her Catholicism, like much of her writing, is embodied. ‘I’m drawn to passion and to the elemental physicality of it—the rituals of standing, kneeling, sitting, the laying on of hands, the bending of the head in prayer, the baptism by water, making the sign of the cross, the Sacraments as signs of divine presence.’ In her most recent book of essays, American Romances, her essay ‘Priests’ describes childhood reenactments of communion using Necco wafers.”

Perhaps it is no surprise that Brown’s best-known work is entitled The Gifts of the Body, a novel about caring for people with HIV/AIDS, which won the 1995 Lambda Literary Award for Lesbian Fiction.

Brown also is aware that Catholic means ‘universal,’ which in a big sense, means diversity:

“In 2013, Brown wrote an essay for the Stranger about her hopes for Pope Francis as a ‘super-feminist, gay, lefty Catholic.’ A friend’s question about what kind of Catholic she wanted to be helped Brown understand that there was no such thing as a Catholic. ‘There were,’ she writes, ‘as there are in most large groups of people, clueless, terrified fundamentalists, but there are also struggling, hopeful, trying-to-be-decent slobs like me.’ “

And Brown also seems to have gotten to the heart of Pope Francis’ message about the gospel, inferring a message of welcome and new life:

“As she parsed the complexities of Pope Francis’ journey and his attitudes toward LGBT people, Brown also came to understand that ‘Jesus didn’t come here to condemn us human lumps; he came to show us mercy and forgiveness and the goodness of the just and loving heart. He came to show there can be life even after you feel like you’ve been dead, and that even after someone’s been horrible or had horrible things done to them, they can have another chance.’ “

Brown’s musings are perfect answers for LGBT people when they are asked why they remain in the Catholic Church.  They describe sentiments I have heard over my two decades working with LGBT Catholics.  As marginalized people in the institution, LGBT Catholics are often made to feel second-class, but Oakes points out that the writers she profiled, while on the margins of the Church, have embodied the message of the faith.  Oakes concludes her article:

“Brown, Morrison, and [Fanny] Howe are all risk takers. They write books that challenge readers intellectually and emotionally, that center marginalized characters—people like women, single mothers, people of color, or LGBT people. The Catholicism that runs through their work is one of deep empathy for the struggle of others, of ritual, and of redemption. But it is also countercultural, in the manner of Dorothy Day or mystics like Hildegard and Julian of Norwich: It pushes back against the dominant structures of greed, the refutation of mystery, and the insistence that being Catholic simply means following a set of rules. For all three of these authors, Catholicism is an intellectual negotiation as much as it is a spiritual one. It is, in many ways, the Catholicism of our time: a faith of heart and mind, but also of gut instinct.”

I know I want to run out and read one of Brown’s novels and essays right away!  Does anyone have any recommendations?



New Ways Ministry Both Praises and Criticizes Pope Francis’ Latest LGBT Comments

The following is a statement of Francis DeBernardo, Executive Director, New Ways Ministry, responding to Pope Francis’ October 2nd, 2016, remarks on LGBT topics.

Pope Francis’ latest plane interview on the pastoral accompaniment of LGBT people shows his profound sensitivity to the need for judging moral situations on a case-by-case basis. At the same time, his comments also reveal that he needs to abandon his reliance upon so-called “gender theory” and “ideological colonization,” ideas which do not fit reality.

Pope Francis makes a point during the October 2nd plane interview.

The pope’s call for more sensitive pastoral care is a bold step forward for the Catholic Church, but his comments about gender and education show his misunderstanding of what LGBT advocates actually propose.

On the first point, Francis’ model of pastoral ministry to people faced with a question of sexual morality or gender identity is not to ignore, condemn, or provide pat answers, as past church leaders have suggested. When helping people discern an answer to a vexing moral question, Pope Francis said ministers should “Welcome it, accompany it, study it, discerning and integrating.” And he is on target when he says that “This is what Jesus would do today.”

This model is one that should be adopted by bishops, priests, and pastoral ministers around the globe. It is a model that New Ways Ministry and many Catholic advocates for LGBT people have been proposing for decades, so it is refreshing to see that such ideas are now being shared at the highest levels of church authority. This model of ministry values the Church’s teachings on the primacy of conscience, and that recognizes all people as uniquely and wonderfully created by God.

On the second point about gender theory and ideological colonization, the pope’s remarks reveal that he thinks children are being encouraged to choose their genders in a frivolous way. That simply is not the case. Education around gender identity typically supports people whose life journeys show they have discovered, not chosen, a gender identity which is integrally consistent and permanent.

Similarly, his comments about marriage earlier in his trip indicate that he does not see that the real problems harming marriage are social, economic, religious, and personal ones. Throwing about terms such as “gender theory” and “ideological colonization” is a red herring. It deflects from examining the deeper causes of marital strife and deterioration.

Of transgender identities, the pope noted that “It is a moral problem. It is a problem. A human problem.” He is correct only in the sense that pressures to deny one’s true, interior gender identity cause great personal problems for individuals. The true moral solution is to allow such persons the freedom to choose whatever avenues they determine will be the ones that will integrate themselves psychologically, relationally, and spiritually, as God would want.

QUOTE TO NOTE: Remembering Fr. Henry Rodriguez Is a Reminder of Fr. Warren Hall

computer_key_Quotation_MarksBy Francis DeBernardo, New Ways Ministry, October 1, 2016

Rev. Peter Daly, a columnist for The National Catholic Reporter recently wrote about the untimely death of a priest-friend, Rev. Henry Rodriguez of San Diego.  As Daly described Rodriguez’ diverse ministry activities,  the mentions of his involvement with the LGBT community stood out for me, reminding me of the many unsung priests across the nation who are showing the love of Christ to people who feel cut off from the Church.  Daly wrote:

Rev. Henry Rodriguez

“Henry was always a pastor and a priest, but his ministry did not stop at the church door. He was a community organizer with the San Diego Organizing Project. He was a police and fire chaplain. He was a social activist. He was a counselor at the gay and lesbian community center. He was a hospice and hospital chaplain. He said masses in half a dozen parishes around the diocese, rich and poor. . . .

“For many years, Henry marched in his clerical collar with the San Diego police department in various community parades including the annual Gay Pride Parade, which got him into trouble with his former bishop. The diocese refused to assign him to a parish or pay his health insurance or pension contributions. Henry managed; cobbling together a ministry by helping in many parishes, and serving as a hospice chaplain. He also did counseling at the gay and lesbian community center. The new bishop of San Diego, Robert McElroy, brought Henry back into the diocesan fold and made him pastor of the parish where much of the gay community lives. Just a few weeks ago, after the mass shooting at the Pulse night club in Orlando, Henry went with the bishop to a memorial for the victims. He was a bridge to many communities.”

Fr. Rodriguez’s story reminded me of the case of Rev. Warren Hall, the Newark, New Jersey priest who was suspended from ministry by Archbishop John Myers due to Hall’s outreach to the LGBT community. The similarity hit me since Myers has already submitted his letter of resignation, and so a new archbishop will be appointed in the near future.  Bishop McElroy, who reinstated Rodriguez, was appointed by Pope Francis.  Let’s pray that the pope appoints someone of a similar mind to Newark–someone who will welcome back Fr. Hall to active ministry and affirm his outreach to the LGBT community.


A New Look for New Ways Ministry’s Bondings 2.0 Starts Today!

By Francis DeBernardo, New Ways Ministry, October 1, 2016

Starting today,  Bondings 2.0 will have a new look.  We hope that this new look will enhance your reading experience. Nothing has changed editorially  in terms of content.  We will still be striving to provide our readers with the best and most important Catholic LGBT news and opinion from around the globe.    Please let us know what you think through the “Comments” section of this post.

Now is a good time, too, to review some of blog’s policies concerning “Comments.”  We welcome and encourage comments from readers.  The blog’s editors view this venue as a community of discussion, not just a place for us to provide information.  To keep the discussion safe for all, we have developed a set of guidelines which we use to moderate comments from readers.  Some of these guidelines are very common to many blogs and some are particular to ours:

Common to many blogs:
1. No obscenities or anything offensive
2. No personal attacks or name-calling
3. Be relevant to the material posted
4. Argue politely
5. Avoid sarcasm
6. Nothing that is patently self-promotional

Particular guidelines for our blog:
1. Nothing that would be pastorally harmful to our readers (e.g.,  “you are going to hell,”  “gays are evil,”  etc.)
2. No condemning people–even people who are anti-LGBT
3. No blanket calls to leave the Catholic Church, or invitations to join other churches (e.g.. “I can’t believe any sane LGBT person remains Catholic” or “If you don’t like what the Catholic Church teaches, you should just go and find a different church.”)

We also would like you to know that the editors welcome submissions for guest blog posts from our readers.  Posts should be between 650-900 words and should be on topics which are both Catholic and LGBT in content.  We welcome all sorts of genres:  opinion pieces, news reports, spiritual reflections, personal stories, and other forms, too.  You can send any submissions to director@NewWaysMinistry.org.

Please know that if you ever want to support this blog financially, it’s as easy as clicking on the “Contribute” tab at the top of this page and filling out the donation form.  In the comments section of this form, please write the word “blog,” so that we know where you want your donation to go.  We appreciate any gift you would like to make.  If you want to contribute now, just click here.   If you want to donate by check, please send a check made out to “New Ways Ministry” to 4012 29th Street, Mount Rainier, Maryland 20712.  To contribute over the phone, please call 301-277-5674.  All contributions are tax-deductible.

You can also support the blog by letting your friends know about it.  Please encourage them to follow the blog by entering their email address in the “Follow” box at the top of the column on the right side of this page.

Finally,  please know that we greatly appreciate your support, in whatever form it takes, and we are inspired by the many diverse ways that you are helping to build a more welcoming, just, and equal church for LGBT people. Your energy and interest is what inspires us to do the work of providing you with blog posts every day. God bless you!