CAMPUS CHRONICLES: Drag Shows and Rainbow Proms Among Spring Celebrations

April 23, 2015

University of San Diego students at the 2014 drag show

The University of San Diego (USD), a Catholic campus in Southern California, hosted an LGBT-centered social event, which, once again, critics claim undermine the school’s Catholic identity. But, as one theologian notes, it is precisely by offering events which celebrate sexual and gender diversity that the church’s educational mission is fostered.

An event at USD entitled “Celebration of Gender Expression: Supreme Drag Superstar IV” was held last week as part of a seven-day program focused on Sexual Assault Awareness. While intended to be enjoyable, the program’s description points to the educational value as well:

“Transgender & Transsexual? Gender expression & gender identity?  What do these have to do with Sexual Assault Awareness Week?  Statistics show that the Trans Community is at a drastically higher risk for sexual and relationship violence.  Learn more about this important issue.”

This is the drag show’s fourth year and, as usual, it is drawing criticism from some conservatives. USD administrators, however, support the program. Last year, an appeal by these critics to the Vatican was dismissed.

USD is not the only Catholic college hosting LGBT-focused social events. Drag shows have been held at Seattle University and Loyola University Chicago, while other schools hold rainbow proms like Santa Clara University and Gonzaga University. Kristen Grewe of Santa Clara, who coordinates their Rainbow Prom, explained the significance of such events to their campus newspaper:

” ‘The goal is a big celebration of the LGBTQ community…Whether that’s those individuals celebrating themselves, allies celebrating that they exist or just celebrating our efforts to try and make Santa Clara more visibly accepting, we want to give people the opportunity they may not have gotten in high school.’

” ‘We decide with this event what we want to say to the community…We focus on queer empowerment, queer history, the queer movement and what it means to be queer on this campus and in the world.’ “

The stakes for trans* students on Catholic campuses are especially high, enough so that USD theology professor Emily Reimer-Barry reflected on the drag show as a “matter of life and death.” Writing at Catholic Moral Theology, Reimer-Barry discussed the high profile suicides of transgender teens Taylor Alesana and Leelah Alcorn before asking two very relevant questions:

“What responsibility do I have as a cisgender Catholic when I learn of stories like Taylor’s or Leelah’s? How can my faith tradition work to make the world safer and more just for all people, no matter their gender identity or sexual orientation? These questions take on new urgency each April as my school prepares to host the drag show, an annual event sponsored by PRIDE.”

Noting critics, Reimer-Barry affirms the drag show at the intersection of quality theology and good pastoral care. She writes, in partial response to Alcorn’s famous request to “fix society”:

“What does it mean to fix society? What can the Catholic community do? At the very minimum, we should name bullying as wrong. Second, our schools should be places where questioning and transitioning teens feel safe to explore their own identities and to dress in the way that feels right to them. We should have support groups and counseling services for students in crisis, and encourage students to recognize the signs of depression and the warning signs for suicide. Often peers are the first to know when someone needs help. Our schools should be places not of shame or microaggressions but of hope, support, and love. And when an adult has the opportunity to discuss sexual behavior with a teen we should encourage self-care and responsibility. We can foster open discussion of sensitive issues and encourage students to keep asking questions. And as people of faith we should help students to see that God loves them, no matter what, and that each person is precious in the eyes of God.”

Furthermore, the drag show and similar events celebrating LGBTQ communities helps the church’s theological reflection. Last year, Reimer-Barry noted that the annual show is a moment for encounter:

“But it must be said that Catholic teachings are part of a dynamic faith tradition that must learn from new data as it is presented. The best theologians of the tradition—including those who shaped the above teachings—did so as people in particular historical-cultural contexts. As a tradition that has developed over time, Catholicism must engage the latest research in sociology, psychology, biology, and the rest of the sciences. And there is still so much we do not understand about our sexuality…So we must be careful not to overstep our claims when we discuss ‘church teaching on gender ideology.'”

Finally, Reimer-Barry offered insights broadly applicable for our church in how questions of sexuality and gender identity are approached:

“I believe that I have a responsibility to listen and learn from people whose life experiences are different than mine…I belong to a pilgrim Church, a Church with the doors open, a Church called to transform the darkness of the world by the light of Christ. I am proud to work in a Catholic university that hosts a drag show as a way to raise awareness about gender diversity. While the drag show will not ‘fix society,’ it represents one small step towards a more inclusive, intellectually rigorous, and joyful approach to the complexity of human experiences of sexuality.”

In these closing words, the goodness and, indeed, necessity of drag shows, rainbow proms, and other social events that open up affirming and inclusive spaces in Catholic education becomes readily apparent. Caring for students in their differences, expanding the perspectives of all in the community, cultivating shared understandings through dialogue, and celebrating the goodness of God’s creative power found in human diversity are all very Christian values. Catholic colleges and universities, rather than weakening their Catholic identity, strengthen it tenfold by building rainbow bridges over their campuses.

–Bob Shine, New Ways Ministry


NEWS NOTES: Teacher, Cardinal, Pope, Transgender

April 22, 2015

NewsHere are some news items that you might find of interest:

1) Patricia Jannuzzi, the teacher at Immaculata Catholic high school, Sommerville, N.J., was reinstated to her job, after having been suspended for one month because of her anti-gay Facebook posts, according to a Religion News Service article.

2) Cardinal Keith O’Brien of Scotland, who stepped down from archdiocesan leadership after it came to light that he had sexually harassed a number of priests and seminarians, has resigned the “rights and privileges” of a cardinal.  O’Brien had been a harsh critic of LGBT equality, having called homosexuality a “moral degradation” and saying that it “demonstrably harmful,”  according to a Religion News Service story. 

3) Three Catholic LGBT leaders spoke on “The State of LGBT Catholics in the Age of Pope Francis,” at a panel presentation sponsored by the Human Rights’ Campaign’s Religion and Faith program.  The presenters wer transgender Catholic activist, J. Nicholas Stevens, Catholics in Alliance for the Common Good; Mary Hunt, Women’s Alliance for Theology, Ethics and Ritual (WATER); and Francis DeBernardo, New Ways Ministry. Lisbeth Melendez Rivera, director of HRC’s Latina/o and Catholic Initiatives, moderated the discussion.

4) J. Nicholas Stevens, one of the panelists mentioned in number 3 (above), has penned an essay about his faith journey and his transition for Time.com, entitled “I’m Proud To Be a Transgender Catholic.

–Francis DeBernardo

 


The Misconceptions Behind Pope’s Comment on Gender and Nuclear Arms

March 2, 2015

Pope Francis

As New Ways Ministry’s pilgrims to Italy were flying across the Atlantic a few weeks ago, a story broke about Pope Francis and gender theory which, due to our being on the road (or, more accurately, in the air), did not quite get our attention.  The substance of the story was that the pope, in an interview published in a a new Italian book, likened gender theory to nuclear arms.  In The National Catholic ReporterJoshua McElwee reported:

“Gender theory is a broad term for an academic school of thought that considers how people learn to identify themselves sexually and how they may become typed into certain roles based on societal expectations.

“Asked in the book about how important it is for Christians to recover a sense of safeguarding of creation and sustainable growth, the pope first speaks of the duty of all people to respect and care for the environment.

But he then says that every historical period has ‘Herods’ that ‘destroy, that plot designs of death, that disfigure the face of man and woman, destroying creation.’

” ‘Let’s think of the nuclear arms, of the possibility to annihilate in a few instants a very high number of human beings,’ he continues. ‘Let’s think also of genetic manipulation, of the manipulation of life, or of the gender theory, that does not recognize the order of creation.’

” ‘With this attitude, man commits a new sin, that against God the Creator,’ the pope says. ‘The true custody of creation does not have anything to do with the ideologies that consider man like an accident, like a problem to eliminate.’ “

Lisa Fullam.Photo.5

Lisa Fullam

Part of the reason that this story slipped our attention was that there was very little commentary in the Catholic press about this interview.  One great exception has been Professor Lisa Fullam, of the Jesuit School of Theology, California, who examined the pope’s misconceptions about gender in a a blog post she wrote for DotCommonweal

Fullam’s post is a great introduction to the contemporary understanding of gender from both scientific and social scientific perspectives.  She begins by offering comparative definitions of some key words, which are sometimes wrongly used interchangeably:  sex, gender, gender identity, gender expression, transgender, and queer.

She then examines some of Pope Francis’ (and Benedict’s and John Paul II’s, too) misconceptions about these terms.  For instance, she notes the lack of historicity in their definitions of masculine and feminine:

“That the definition of what counts as appropriate to women varies between and within cultures and across time is not accounted for in this view. Oddly, John Paul cites fierce transvestite warrior Joan of Arc (who was killed as a relapsed heretic for wearing men’s clothing, and can certainly, if anachronistically, be thought of as queer,) as a model of the feminine genius, thus calling into question the descriptive (and certainly the normative) value of many, if not most, of the ‘feminine’ traits he inferred.”

Fullam examines the social construction of gender, and also helps to dispel some myths which have formed the basis of some of our culture’s most foundational ideas about gender:

“Isn’t human nature fundamentally a duality of male and female? This can only be upheld by ignoring the existence of millions of human beings whose sex and/or gender identity do not fit the ‘rule’ of male AND masculine (according to which illusory single set of standards for masculinity?) or female AND feminine, (according to other illusory standards of such.) The spectrum of gender can be seen every time a woman relishes some more ‘masculine’ endeavor–like, say leading a French army against the British, like Joan of Arc. It can also be seen when men embrace more ‘feminine’ aspects of their character, yet remain ‘masculine’ in their gender identity. Anyone paying attention to the numerous ways people describe and express their masculinty and feminity would have to recognize that to assert a strict duality would be a facile caricature of humankind. I can only hope that Francis’ meeting with a trans man late last month will lead him to change his mind and heart. “

She concludes with a call for Christians to be more open-minded about gender:

Recognizing the degree to which social conventions define and delimit gender expression, I’d suggest that we leave a lot of room for people to speak to what it means to them to be men or women, or other, and not to force a lovely array of human be-ing into a false duality which fails to adequately reflect biology, much less the richer experience of human life in its totality. That has to do with gender roles, but also gender identity. And aren’t Christians especially called to uphold the human dignity of all children of God, male and female, masculine and feminine, transgender and cisgender alike? That attitude doesn’t ‘destroy’ nature, as Pope Francis fears, but rather recognizes the beautiful panoply of humankind that God has created.”

I’ve only given a brief taste of Fullam’s arguments.  If you are at all interested in the topic of gender, I recommend that you read her post in its entirety by clicking here.    If you like Fullam’s work, you may want to read an article that she wrote last year on “Civil Same-Sex Marriage: A Catholic Affirmation.” 

Pope Francis’ comments on gender reveal that, while he has shown a refreshing openness to LGBT issues, he–and most likely, many others in the Catholic hierarchy–need a better education on the questions of gender which the rest of the world has been engaged in for decades now.  Perhaps such an education would not only help his approach to LGBT issues, but, equally important, on issues concerning women, for which he has a famous and dangerous blind spot.

–Francis DeBernardo, New Ways Ministry

 


How Can the Church Improve Its Welcome to Trans* People?

February 20, 2015

Jennifer Mertens

As the church’s acceptance of gay and lesbian people improves, more Catholics are wondering about a similar welcome by the church for the trans* community. This pastoral question is critical, given the high rate of self-harm and suicide among transgender youth, a reality highlighted by suicide of teenager Leelah Alcorn at the beginning of this year.

Moved by Alcorn’s final words of her suicide note to “Fix society. Please,” National Catholic Reporter columnist Jennifer Mertens takes up this matter of whether or not the Catholic Church can welcome trans* people. She writes:

“In particular, Leelah’s story poses significant pastoral, theological and moral challenges for the Christian community. The suicide note from Leelah, who was raised in a fundamentalist Christian household, recounts an experience of Christianity in which gender variance was communicated as being ‘selfish and wrong.’ This stance exacerbated a social isolation and despair from which she concluded: ‘The life I would’ve lived isn’t worth living.’ “

These challenges include “a linguistic framework suddenly experienced as inadequate” when it comes to gendered language and pronouns, as well as faith’s role in how family and friends respond to a transgender loved one. Gender identity is a new concept for many people and, for some, difficult to understand. Mertens is clear, however, that the pastoral needs demand Catholics become invested in learning about this new reality:

“Catholics must engage these questions with a courageous and receptive heart. Such engagement demands a commitment to dialogue, one that springs from God’s own dialogue with humanity as modeled in the Incarnation…

“As the Catholic church builds a relationship of dialogue with transgender people, it is important to remember that perfect love rests in God alone. As we seek to imitate this love in our dialogue with one another, may we humbly begin with asking: ‘Teach me, friend, how to love you.’ “

Mertens suggests “reaching out, listening, and seeking to understand transgender people.” Scientific evidence from the medical community and the lived experiences of families are also sources of information and increased understanding for the church.

Mertens concludes by urging Catholics to engage in practical and public solidarity with trans* people,especially youth, who suffer higher rates of discrimination and violence. She writes:

“A constructive first step can be taken insofar as the church stands in public solidarity with the suffering of transgender people. This solidarity embodies an authentic Gospel witness that reaches out to the marginalized members of our human community. An initial openness to affirming this solidarity has been signaled by the local archdiocese in Leelah’s city [of Cincinnati].”

The Archdiocese released a statement on Alcorn’s death that prayed for all, while remaining neutral about the teen’s gender identity. Mertens also reports that Dan Andriacco, an archdiocesan spokesperson, said the Catholic Schools Office would review “transgender” for inclusion in its discrimination and bullying policies.

Cincinnati’s response is atypical, and it is worth noting this is the same archdiocese which implemented enhanced morality clauses in teaching contracts last year, barring church workers from publicly supporting LGBT rights. Pope Francis is ambiguous too, warmly welcoming a transgender man from Spain to the Vatican recently, but also harshly critiquing the amorphous concept of ‘gender theory’, which may or may not include gender identity.

What is clear is that society’s intolerance of the trans* community causes a tremendous amount of suffering and violence, and Catholics must find new ways to welcome them into the church with, as Mertens writes, “a courageous and receptive heart.”

–Bob Shine, New Ways Ministry


Lessons to Be Learned from Pope’s Meeting With Transgender Man

February 11, 2015

Diego Neria Lejárraga

The story of Pope Francis meeting with a transgender man and his fiancee at the Vatican a few weeks ago made headlines around the globe. Because the Vatican would neither confirm nor deny the meeting, and since most of the information about the event was based on a single interview that the Spanish regional newspaper Hoy conducted with Diego Neria Lejárraga, only sketchy details emerged.

Additional information from a Crux article provides more insight into the life of this man and his struggle to accept his gender identity.  An additional analysis of the meeting by a U.K. transgender Catholic woman also adds some valuable thoughts about the transgender religious experience.

In the Crux article, Lejárraga explains his journey:

“My jail was my own body. Because it absolutely didn’t correspond with what my soul felt. I didn’t know one happy summer when I could go to the pool with my friends.”

And while he longed to transition, he refrained from doing so to honor his mother’s wishes:

‘He also said he waited until age 40 to undergo the surgery because his mother, ‘the soul of my life,’ asked him to wait until after she had died — ‘And for her, I’d wait one and a thousand lives.’ ”

“He said his mother wasn’t rejecting him, but rather, she was afraid that those in their small city of Plasencia, in Spain, would reject him.”
And his mother was correct, as he ended up receiving mistreatment and ostracization from his local parish, with even a priest calling him “the devil’s daughter.”
But, not all local church officials mistreated him.  The news story explains that a local bishop supported him, and even aided him with getting his letter to Pope Francis:
“He sent the letter through his local bishop, Monsignor Amadeo Rodríguez Magro, in whom Lejárraga has found ‘encouragement, comfort, and support.’ Magro personally delivered the letter to the Vatican.”

Jane Fae

Jane Fae, a U.K. journalist who is a Catholic transgender woman, was very moved by the pope’s gesture, though disappointed that the Vatican would not confirm the meeting.   Writing in The Catholic Heraldshe sees this dichotomy of welcome vs. denial as a dangerous way for the Church to operate:

“Heart and head. Cautious traditionalism versus celebration of life. Even, perhaps, careless idealism versus responsible conservatism. Many, it seems, are already defining this papacy in terms of easy dichotomy. My sense is that the real issues are more complicated, and it is far from clear who is really using their head: which ‘side’ has thought through the implications of what it means to be a world religion in an increasingly secular 21st century. For me, the Church was always thus.”
Fae describes the struggle of transition:
“There is often an assumption that the defining moment is the point at which you go under the surgeon’s knife. Not so. Apart from the perfectly rational fear associated with any major operation, there was not a shred of doubt in my mind that that step was right for me. Real difficulty arrived in daily living: the discovery that, however ordinary my life pre-transition, I was now extraordinary in every sense: both as a public property and a target. I was on the receiving end of more threats of violence in the first year of transition than in the 20 years that preceded.”
And the experience also brought fear, but also joy:
“It was a truly scary time, even when among friends – and one of the absolute scariest moments for me was my very first Sunday in church en femme. I shook in fear as I entered. I was in tears, albeit of joy, when I left. What got me through was the love, support and acceptance of others in the congregation – especially from the ‘mums’ brigade,’ several of whom quite literally held my hand the first time I approached the altar.”
Which brings Fae back to the importance of Pope Francis’ welcoming gesture:
“As to the Pope’s simple act of hugging a transgender man, it may look like an action that springs from the heart – as, indeed, I firmly believe it did. But in the longer term, the road now being travelled by Francis is the only rational one: because if we cannot win people’s hearts through joy and through love, we certainly won’t argue them into submission.”
These are words that all church leaders and laity should take to heart.
–Francis DeBernardo, New Ways Ministry

 


Giant Step for Transgender Welcome, But Not As Far for Gay & Lesbian People

February 4, 2015

In a wide-ranging interview with Vermont Public Radio, Bishop Christopher Coyne, installed as the tenth bishop of the Diocese of Burlington, Vermont, last week,  stated: “I see no reason why transgender people would not be welcome in church.”

Bishop Christopher Coyne at his installation Mass.

While this statement, probably the most direct and open welcome to transgender people by a Catholic leader, seems to indicate a new approach to LGBT issues, his message about lesbian and gay people was somewhat more ambiguous. [No written transcript of the interview is yet available, but you can listen to the audio by clicking here.  The segment on LGBT issues begins around the 10:45 minute mark.]

On the Vermont Edition show, interviewer Jane Lindholm asked the bishop a question sent by a listener: “You say you’re going to reach out to Catholics who no longer attend Mass.  Is there any plan to reach out to transgender persons who no longer feel welcomed at church?”

Coyne’s response was:

“Well, I’m sorry that’s happened.  I see no reason why transgender people would not be welcome in church. There is more and more evidence coming forward that a lot of this is biological, that it’s not just something that a person just makes as a kind of fashionable choice or cultural choice, but that these transgender people are really struggling with the idea of gender identity and that they’ve struggled with it for years, and that’s through no fault of their own.  So there’s no fault to be made, actually. This is who they are . .  . everyone is God’s creatures, and I would invite anyone to come to the table. And I would hope that none of my priests, most especially myself, would ever say anything that would be hurtful or harmful to transgender folk.”

There’s a lot that is good in that answer:

  • a direct welcome to transgender people;
  • an acknowledgement of scientific research;
  • a statement of the moral neutrality of transgender people;
  • a directive to priests not to make harmful statements about transgender people.

But when Coyne also added some comments which make it clear that he is not affirming of gay and lesbian relationships.  When asked to confirm if he would welcome transgender people, he answered:

“Absolutely. In the same way that I would welcome people who identify as gay, lesbian, bi, but also all folks, to come to the church to try to grown in their love for the Lord God and Jesus Christ.  You know it’s not easy being a Catholic.  Our faith is a very demanding faith. The starting point must be that relationship with Jesus, and once you begin to get that into place, you begin to work on the other parts of your life that need a little order, that need a little change.”

The interviewer asked him to expand upon what he meant by people who need more order in their life, specifically asking if the bishop meant “people who are gay and who have what often the church calls ‘a gay lifestyle.’ ”  Coyne’s answer was yes, but that he also intended it to mean people such as divorced/remarried people, and those who live in excessive wealth with no concern for the poor.

Coyne’s pastoral advice for such people who are not living in accordance with official church teaching was to recommend first developing faith in Jesus, and then seeking how to align one’s life with the church’s teachings.  He explained what this meant in the context of the church’s sexual teaching:

“Our church believes that the perfection of the expression of human sexuality is between a man and a woman in a committed, fruitful relationship open to children.  That’s the paradigm.  Most of us struggle with getting there.  Even those who are married may say there are times when I’m not all that committed to because I’m human.  But the paradigm is still there.

“In any kind of expression that doesn’t match that, that doesn’t necessarily mean that what I’m striving at is wrong. . . . but am I a bad person or a bad Catholic? No, I’m someone who’s on the road who’s trying to find my way to live in this world to live in this life and in this world even if I don’t quite match up to what the church is calling me to do.”

These recommendations may be the most complete illustration of the undefined pastoral approach to gay and lesbian people that Pope Francis has been hinting it.   What is good about it is that it reduces the stigma associated with lesbian and gay people.  No longer are they to be summarily ostracized from the church community.  It does not put adherence to church teaching as a litmus test for being part of the parish community.

The negative side of this approach, however, is that it still considers gay and lesbian relationships “less than.”  Moreover, the welcome this approach offers, while not conditional from the outset, still has the expectation that once welcomed, gay and lesbian people will work towards renouncing responsible sexual expressions of their love and commitment.  Although this expectation is not stated outright, it seems to be the logical extension of such an approach.  There is no recognition of the authority of conscience that may be directing a gay and lesbian couple to live together and to seek a life of faith in community.

Pope Francis has been vague about his outline for pastoral care for lesbian and gay people.  Bishop Coyne’s statements, though, echo much that was said at the 2014 synod in regards to LGBT pastoral care.  While it may be a step forward, it also highlights how far we yet to have to go as a church.

–Francis DeBernardo, New Ways Ministry

 

 

 

 

 

 

 


Pope Francis Reportedly Meets with Transgender Man Rejected by Parish

January 28, 2015

Diego Neria Lejárraga

According to a Spanish newspaper report, Pope Francis recently held a private meeting at the Vatican with a transgender man and his fiancee.

Diego Neria Lejárraga had written to the pope about being rejected by his faith community after undergoing gender confirming surgery.  Neria explained: “After hearing him on many occasions, I felt that he would listen to me.”

Neria told the newspaper Hoy, from the Extremadura region of Spain, that Pope Francis had initially responded to his letter with  a phone call, and the pontiff told Neria that the letter “touched his soul.”

According to The Huffington Post, the private meeting last week was a result of this December exchange on the phone. A spokesperson from the Vatican, Fr. Manuel Dorantes, would not confirm the meeting, however.

In the Huffington Post article, Francis DeBernardo, executive director of New Ways Ministry, questioned the Vatican’s silence but said he would not be surprised if the meeting had happened. He said the meeting did not necessarily indicate a stance of papal “acceptance,” but it was definitely a very positive indication of the way that Francis wants the church to respond:

” ‘The Vatican’s reluctance to verify the meeting is another indication of why I don’t think their attitude can yet be called ‘acceptance’…

“This pope, through his many gestures of meeting with those who society and the church treat as outcasts, has made it his mission to lead by example, and to send a strong message of welcome and hospitality to all people, regardless of their state in life. . . .

” ‘Pope Francis is an intellectual who values discussion…I think that his meeting with the transgender man was a gesture not only of pastoral care, but of genuine interest in learning about the transgender experience from a firsthand source.’ “

Speaking to the Washington Blade, Marianne Duddy Burke, executive of DignityUSA, called the meeting”a very significant event” and continued:

“For the pope to meet with a transgender man about to be married, and for that meeting to result in this man feeling more hopeful about his place in the Church, shows a concern for those at the very margins of our church…I hope the pope listened carefully to this man’s experience, and will speak about what he heard.”

Lisbeth Meléndez Rivera, director of Latino and Catholic Initiatives for the Human Rights Campaign, affirmed this view, saying the meeting was an “extraordinary event.”

Pope Francis has communicated with LGBT communities before, including a letter to the Florence-based Catholic group Kairos. This outreach was one of the things that inspired Sr. Jeannine Gramick, co-founder of New Ways Ministry, to ask the pope if he would meet with a group of LGBT Catholic pilgrims next month in Rome.

Neria told the Spanish daily Hoy that he had long struggled because of his identity, saying “My jail was my own body…Because it absolutely didn’t correspond with what my soul felt.” Transitioning at 40, the man said rejection and condemnation led by the church still left him trapped. Priest mades comments to him such as, “How do you dare to come here with your condition” and “You are the devil’s daughter.”

Neria’s encounter with the pope was entirely transformative and set the man at peace, reports The Washington Post

“Neria told Hoy when he got before the pope, he asked whether, after his transition, whether there a ‘corner in the house of God’ for someone like him. And he said Francis then embraced him.”

Indeed, it has been these personal moments during Francis’ papacy which most clearly reveal his desires for the church and direction for ministry to LGBT people. DeBernardo tells People magazine:

“A pope’s influence is more from his personal example than from any doctrinal edicts…That’s why this meeting is very powerful and can really help to bring about a lot of good.”

If the Vatican confirms the meeting with Neria, the impact of Pope Francis’ witness that being a disciple of Christ means welcoming all would be that much more powerful. Hopefully, the pope will continue encountering many more LGBT people before next fall’s Synod on Family Life, and these meetings could inspire him to permit LGBT people to speak of their experiences of faith, relationship, and identity to the synod bishops.

–Bob Shine, New Ways Ministry


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