Today is National Coming Out Day, celebrating the ongoing process of coming out that is a part of many LGBT people’s journeys. Catholic colleges have in recent years marked this day with educational programs and celebrations, but recent events at Boston College reveal the challenges that still exist even at Catholic schools considered LGBT supportive.
Nearly 200 students and faculty marched through Boston College’s campus last week, a move to “break the silence” that LGBTQ people alongside communities of color and people with disabilities experience on campus, reported campus newspaper The Heights. [Disclosure: I am a graduate student at Boston College, a Jesuit university.]
Graduate Pride Alliance president Dylan Lang explained in a statement, “We are here and we will not be silent, so it is time to make changes to better the lives of LGBTQ+ students at Boston College NOW.”
The march directly responded to a gay slur written on a campus sign and the perceived silence of administrators about the incident. It was also tied to larger issues identified by many students relating to LGBT identities, racial justice, and people with disabilities. Dean of Students Tom Mogan did release a statement saying the College “does not tolerate acts of hate, bias and prejudice on our campus such as this.”
Marchers ended with a rally near where the slur had appeared, and students shared their experiences on campus of being excluded. Zoe Mathison, an affiliate campus minister, attended the event and acknowledged Campus Ministry does not do enough on these issues, telling The Heights:
“There is this confusion that Jesus does not care about these issues and that he would not stand up for queer lives or black lives.”
There are, however, some positive developments at Boston College. This week, the GLBTQ Leadership Council (GLC) is hosting its first Pride Week that expands on National Coming Out Day to celebrate LGBT identities and educate allies. The focus this year is on intersectionality, explained GLC chair Anne Williams, and will address “how sexual orientation and gender identity intersect with race, class, ability, etc.”
Last week, the Episcopalian Chaplaincy hosted openly transgender priest Rev. Cameron Partridge for a lecture. Additionally, the student government passed a resolution calling on College administrators to establish an LGBTQ center.
But the contrast between many students’ experience and some LGBT supports reveals how complex LGBT issues in Catholic higher education can be. An editorial in The Heights described this challenge well:
“The vandalized sign should stand as a reminder that issues of prejudice and LGBTQ rights have not been solved on this campus. There are still problems, and LGBTQ students deserve support from the administration. Queer Peers [a mentoring program], while it was shut down for a while, is back in a larger context, which is one step in the right direction. But to fully support LGBTQ students, the administration should support efforts that LGBTQ students have expressed the need for, like Ignatian Q and an LGBTQ resource center.”
Student Christian Choforcefully appealed to the College’s Catholic identity as the basis for not only allowing existing programs, but intentionally enacting more supports:
“BC can and should fully support LGBT students and their allies in their journeys to live the gospels of love and justice by actively financing LGBT-led initiatives like Ignatian Q and Queer Peers. Homophobia that lurks within the minds of bigots can be replaced with love, but only if the environment encourages that kind of conversion. I have seen love manifest itself through that kind of enlightenment, but it will take courageous leadership from an administration not afraid to boldly follow Pope Francis into the new paradigm he has set for us.”
Catholic colleges and universities in the United States have been institutions at the forefront of promoting LGBT inclusion in the church, but as National Coming Out Day is celebrated, it should not be forgotten there is still much work to do.
This post is part of our “Campus Chronicles” series on Catholic higher education. You can read more stories by clicking “Campus Chronicles” in the Categories section to the right or by clicking here. For the latest updates on Catholic LGBT issues, subscribe to our blog in the upper right-hand corner of this page.
Have Catholics’ analyses of Amoris Laetitia, the recently published exhortation on family by Pope Francis, been dismissive of LGBT communities’ reaction and concerns?
Craig Ford, a theology doctoral student at Boston College, claimed on the blog Catholic Moral Theology that liberal Catholics who are not LGBT have too often jettisoned queer and transgender concerns to uphold a belief that Pope Francis is bringing progress to the Church.
“[Q]ueer relationships seem to be beside the point,” Ford wrote in post that not only challenges his academic colleagues in theology but other Catholics who identify as LGBT advocates and allies. Ford noted that when liberal Catholic pundits comment on homosexuality and related issues in the document, these pundits frequently suggest:
“[LGBT people’s] disappointment with respect to development of doctrine on these issues should be tempered by our understanding of Francis’ goals, or by an understanding of Francis’ style, or by the overall context of Francis’ papacy. . .This sort of reaction to issues involving queer persons is positively insulting, particularly when it comes from queer persons’ strongest allies: presumably straight, well-meaning, liberal theologians.”
Dismissing LGBT concerns in this way has helped liberal theologians uphold the idea that there is an “arc of a progressive future towards which Francis is (hopefully) steering the church,” Ford asserted. Such a reading of Amoris Laetitiaallows a heterosexist view drawn from Pope John Paul II’s Theology of the Body, employed by Pope Francis in the new document, to pass unchallenged in liberal analyses. Ford also wrote that reactions from people who are otherwise quite supportive of LGBT equality have suppressed Amoris Laetitia’s problematic treatment of gender identity. He continued:
“[Liberals] decided not to critique Francis’ deployment of what is used to malign the entire field of gender studies—the term ‘gender ideology’. Instead, we sit by with great hope and expectation while Francis and other bishops continue to shame and marginalize the beautiful existences of trans- and genderqueer persons [Ford cited AL section 56 as evidence].”
Ford wondered why liberal theologians who are not queer or trans have allowed Amoris Laetitia’s clear failure on LGBT issues to be treated less critically. In a critique applicable to all LGBT allies, Ford challenged his colleagues in academic theology:
“The entire point of the preferential option for the poor and vulnerable is to remind all Christians that, among others, the concerns of queer persons are never beside the point.”
Sadly, not only this latest apostolic exhortation but the entire synodal process preceding it have too often treated LGBT people and their experiences of family as “beside the point.” No LGBT Catholics addressed the assemblies, and access to pre-synodal questionnaires were quite limited globally, further restricting LGBT Catholics’ input.
Annie Selak, also a theology doctoral student at Boston College, is curious about the missing voices in Amoris Laetitia and what impact greater input from these voices, like LGBT Catholics, might have had. She wrote in the blog Political Theology Today:
“There are many statements and examples in Amoris Laetitia that are not incorrect, but rather miss the mark in fully capturing the realities faced by families. . .voices from people who experience the lifestyles under discussion would enrich the document, and thus add to the robust teaching of the church. What might it look like for church documents to include voices of people throughout the world, most especially those marginalized whose voices are too often excluded?”
Selak proposed the integration of narrative (or story-telling) into church documents as “one way of rooting theology in lived experience and representing a diverse range of voices” and continued:
“The potential use of narrative in church teaching would not be an example of universalizing a particular instance, but rather a method that emphasizes the continued revelation of God in the lives of the people. . .A greater incorporation of voices through narrative can serve to enhance our experience of God’s continued revelation and build connections in the global church.”
If LGBT Catholics themselves addressed the synods, what impact would they have had in the outcome of those meetings and in the ensuing papal document? How would Amoris Laetitia‘s disappointing, even dismissive, approach to LGBT issues be different if Pope Francis had listened more closely to the marginalized persons of the church he leads? What if the stories of LGBT people and their families had been embedded in Amoris Laetitia’s lengthy reflections on family life?
One U.S. prelate, Chicago’s Archbishop Blase Cupich has stated that he would have liked to hear the voices of LGBT people at the synod. At a synod press conference, Bondings 2.0’s Francis DeBernardo asked Cupich if he felt it would have been better if the bishops heard these voices during their meetings. Cupich’s reply:
“Yes, it may have been. I know that myself, when I did the consultation in my diocese, I did have those voices as part of my consultation, and put that in my report, and so maybe that’s the way they were represented. But I do think that we could benefit from the actual voices of people who feel marginalized rather than having them filtered through the voices of other representatives or the bishops. There is something important about that, I have found personally.”
These are questions that liberal and progressive Catholics should be careful not to ignore. If the document is to be a starting point for LGBT issues, an idea Bondings 2.0explored a few weeks ago, then the first steps must be to include LGBT concerns as central in our analysis and to include more LGBT voices moving forward.
What do you think? Have LGBT voices been further excluded and even silenced by the reactions and commentaries of liberal Catholics? How can LGBT narratives be more included in the church’s reflections on family? You can leave your thoughts in the ‘Comments’ section below.
You can read Bondings 2.0’s full coverage of Amoris Laetitia and reactions to it by clicking here. You can read New Ways Ministry’s response to the document by clicking here.
Boston College students are advancing a trans-inclusive non-discrimination policy for their Jesuit-sponsored school. Below, Bondings 2.0 reports on this news and other LGBT developments, two of which reveal Catholic higher education’s growing commitment to support trans* community members.
Boston College May Include Trans* Nondiscrimination Protections
Boston College’s GLBTQ Leadership Council, a segment of student government, has prepared a report about adding gender identity and expression to the College’s non-discrimination policy. BC administrators will decide ultimately whether to insert new language or not, reported campus newspaper The Heights, which noted:
“Despite this, the proposal still remains a good first step toward its goals and, even if rejected, acts as a symbolic gesture declaring UGBC’s [Undergraduate Government of Boston College] stance when it comes to this issue.”
Widespread support among college students for more expansive LGBTQ protections will hopefully weigh on administrators’ response. Existing BC policies already include sexual orientation as a protected class. Among Catholic colleges, Georgetown University (GU) has been the first to explicitly protect trans* students, faculty, and staff from discrimination, and the school has made some of the most progressive strides in this regard. The Heights article concluded that Boston College could, along with GU, help set a precedent for Catholic schools on trans* inclusion.
Georgetown University Hospital Dispute
A news story from The Georgetown Voice, the campus newspaper of the Washington, DC Jesuit university, highlighted difficulties that trans* students often face in receiving quality healthcare. Willem Miller, a trans junior, waited a week before going to the University’s health services because he felt uncomfortable seeking treatment there. About his hesitation, The Voice reported:
“This trepidation toward Georgetown’s health care institutions is common among the members of the small population of out transgender and gender nonconforming students. One member of this community, Lexi Dever (COL ‘16), a transgender woman and a Student Assistant for the LGBTQ Center, initially expressed her apprehension about these services in absolute terms “[I have] never [visited]the Student Health Center, I’ve never called GERMS, and I have no intention of those things changing,” she said. Dever, like Miller, attributes this steadfast hesitance to a belief that these institutions are not suited to meet the specific needs of transgender students.”
These students identified a lack of trans-specific resources or training as reasons why Georgetown University’s health services were inadequate. The article also noted a discrimination complaint against MedStar Georgetown University Hospital filed with the D.C. Office of Human Rights by a trans woman, Alexa Rodriguez, who was allegedly denied surgery last year because of her gender identity.
Systemic issues about inadequate healthcare for trans* communities are widespread, Since Georgetown University has made strong efforts to welcome openly trans* students, hopefully the school will address these healthcare challenges as part of the Jesuit model of caring for the whole person.
Loyola Marymount Provides Safe Space for LGBT Mormons
A weekend conference for an organization of LGBT/SSA [Same Sex Attracted] Mormons and families was hosted recently by Loyola Marymount University in Los Angeles, California. Entitled “Knit Together in Unity and Love,” the mid-January gathering aimed to support LGBT-affirming Mormons, provide an inclusive community, and encourage participants to “make valuable contributions” both inside and out of the Church of Latter Day Saints.
Catholics and Mormons can celebrate that this collaboration not only advances LGBT equality, but ecumenical relations too.
This post is part of our “Campus Chronicles” series on Catholic higher education. You can read more stories by clicking “Campus Chronicles” in the Categories section to the right or by clicking here. For the latest updates on Catholic LGBT issues, subscribe to our blog in the upper right hand corner of this page.
In a one-to-one conversation following a public speaking engagement, Boston’s Cardinal Sean O’Malley said that the firing of church workers because of LGBT issues is a situation that “needs to be rectified,” becoming the first prelate to speak against this trend.
Earlier in the evening, the cardinal publicly spoke positively of the need to include and minister to the LGBT community in light of Pope Francis’ new vision for the church.
O’Malley’s public appearance on Thursday, September 11th, was at a launch event for Crux, the Boston Globe’s new website for “all things Catholic.” The program was held at the Jesuit-run Boston College. O’Malley was part of a panel of experts discussing the papacy of Pope Francis.
At the end of the event, after the crowd had dissipated, I had the opportunity to thank Cardinal O’Malley one-on-one for his compassionate remarks earlier in the evening about the LGBT community.
As we spoke, the cardinal told me that we must first convince people we love them before talking about the Ten Commandments. I pointed out that it has been hard to convince LGBT Catholics and their allies of this love when so many church workers have had LGBT-related employ-ment disputes with Catholic schools and parishes. Responding to my comment, Cardinal O’Malley said this trend was a situation that “needs to be rectified.”
O’Malley also indicated that not all church positions require a Catholic marriage. Most of the employment disputes involved same-sex couples legally marrying, announcing an intention to marry, or publicly acknowledging a long-term committed relationship.
Earlier, in a period when panelists answered audience questions, Cardinal O’Malley answered a question which I had submitted:
Given Pope Francis’ emphasis on mercy and welcome, can we expect improved pastoral care and inclusion for those who are LGBT, especially when almost 20 US church workers have been fired in 2014 for their sexual orientation, gender, or marital status?
The cardinal’s answer is in full below, and you can also watch it at Crux by clicking here and starting the video at 1:29:00:
“I think the Holy Father’s notion of mercy and inclusion is going to make a big difference in the way that the church responds to and ministers to people of homosexual orientation. The Holy Father is talking about reaching out to the periphery and very often this is a group that is on the periphery. It is not necessarily that the church is going to change doctrine, but, as somebody said, the Holy Father hasn’t changed the lyrics, but he’s changed the melody. I think the context of love and mercy and community is the context in which all of the church’s teachings must be presented, including the more difficult ones. The same could be said about abortion and so many others. It is only when people realize that we love them that they will be open to hear the truth we want to share with them.”
You can read a full account of the event from Michael O’Loughlin of Crux found by clicking here. Other panelists that evening were Hosffman Espino of Boston College’s School of Theology and Ministry, John Allen, Jr. of Crux, Mary Ann Glendon of Harvard University, and Robert Christian of Millennial.
Cardinal O’Malley’s inclusive statements are typical of his merciful leadership style in Boston, leadership which led Pope Francis to appoint him to to a unique papal advisory council of eight cardinals, positioning him as the American prelate closest to the pope. O’Malley himself was considered to be a papal candidate before Francis’ election, and one resigned Catholic priest listed Boston’s cardinal as the most gay-friendly of the candidates.
What struck me most last Thursday was the cardinal’s willing admission that terminating church workers due to their sexual orientation or marital status is indeed problematic. Catholic prelates have, at best, remained silent, and, at worst, supported discriminatory actions, in the more than forty public instances where a church employee left over LGBT issues. Cardinal O’Malley’s statement that these firings “need to be rectified” is an episcopal echo of the tens of thousands of Catholics and people of faith who have long stood by mistreated LGBT and ally church workers. Regular readers of Bondings 2.0 will recognize that even as the resignations and firings increase, so too do the rallies, petitions, and online outreach in solidarity with fired teachers like Barb Webb, Olivia Reichert and Christina Gambaro.
I hope Cardinal O’Malley will use his prominent position to help end situations where LGBT and ally church workers face discrimination and exclusion. It could be a major step in incarnating a church where all are truly welcome. As it is, the cardinal’s kind words and frank admission are a wonderful start — and for them, I am most grateful.
Cardinal O’Malley is the first bishop to acknowledge that these employment actions are a problem. Let’s hope and pray that he will not be the last.
Since starting this blog over 18 months ago, I have never had such a hard time keeping up with Catholic LGBT news and commentary than in the last two days as articles keep popping up about Pope Francis’ statement which was heard around the gay and Catholic world. Not even the Supreme Court’s marriage decisions in June generated this much electronic “ink.”
Yesterday, we supplied you with the first round of comments from Catholic writers and organizations. Today we will try to continue that sampling from some of the best that we have seen from Catholics–and one “cosmopolitan” response that you will have to read to the end to discover!
Like yesterday, you will probably notice a range of opinions, though mostly people are positive. Let us and others know what you think by posting your thoughts in the “Comments” section of this post.
One of the common themes of the commentary I read was whether Francis’ change in tone is really significant? Professor Richard Galliardetz of Boston College, who this year serves as President of the Catholic Theological Society of America, answered both of those quandaries in a Religion News Servicearticle:
‘This may be a matter of “style” in some sense, but in this case style matters,’ Gaillardetz explained in a statement that echoed the poet Robert Frost. ‘One can appeal to our doctrinal tradition in order to justify moral rigidity and exclusionary attitudes or one can appeal to our doctrinal tradition as a call to be instruments of mercy and compassion. Francis has chosen the latter course and it has made all the difference!’ ”
Catholic lesbian theologian Mary Hunt was more guarded in her praise of Pope Francis’ comments, noting particularly that the interview in which he made the statement about gay priests also contained a strong denial of the possibility of ordaining women to the Catholic priesthood. Hunt’s conclusion in a Religion Dispatches essay:
“The proof of whether this off the cuff press conference, following a well-staged week in Brazil, signals real change will unfold in the months ahead. Will there be stirrings of democracy, a Vatican spring complete with líos [translated: “mess,” referring to the pope’s statement to young people to “go, make a mess” in the world] in every diocese capable of upending a kyriarchal church and letting a mature, diverse community emerge? Will women finally and definitively share power with men in a democratic church? Or, will there simply be a little tweaking of the rules to make sure that a few favored sons who happen to be gay can remain in power?”
One person who is uniquely qualified to comment on the pope’s comment is Fr. Gary Meier, a St. Louis Archdiocese priest, who came out publicly as gay earlier this spring. In a CNN blog post, Fr. Meier expressed cautious optimism about the news:
“I am optimistic, that our Pope’s comments can lead to greater love and acceptance of the LGBT community. And at the same time, I am cautious – cautious that the change in tone and attitude represented by the Pope’s statement will not lead to a change in theology and doctrine which so desperately needs to change.
“My prayer for the church is that we might take this opportunity to stop causing harm, to stop being judgmental and to become more welcoming; more inviting; more loving towards all people, especially those who are marginalized and ostracized.”
Speaking from the perspective of parents of LGBT people, Casey and Mary Ellen Lopata of Fortunate Families welcomed the pope’s statement. A WHEC.com news story noted:
“Casey Lopata said, ‘This has opened a door. It seems to signal a willingness to dialogue.’
“Casey Lopata says it is reminiscent of something that happened in Rochester 16 years ago.
“ ‘Back in 1997, here in Rochester, Bishop Clark said a mass with gay and lesbian people, family and friends at the time a lot of people weren’t very happy with it and he later wrote an article in the Catholic Courier and title of the article said, ‘Listen, leave the judgment to God’ and that’s exactly what Pope Francis said today.’”
“I sense what he is saying is that we are all children of God and we need to treat each other that way regardless of our sexual orientation,” she said. “If that is indeed what he is saying, I think that is a good step forward for reconciling with gay and lesbian people around the world, and also their families.
“Much that’s been said in past years by church leaders has been very hurtful not only to gay and lesbian people but to their families as well.”
That same NBCNews.com story also provided the perspective of LGBT Catholics themselves through the voice of Marianne Duddy-Burke, Executive Director of DignityUSA. Beginning with a quote from Francis’ statement, Duddy-Burke said:
“ ‘If someone loves the Lord and has goodwill’ [Francis’ statement] — the reality of that describes an awful lot of LGBT people,’ she said. ‘There are a lot of LGBT people of faith who are working very hard to hold onto their faith and I think it would be important for us to bring our stories to the pope and other church leaders to move this conversation forward.’
“A key step would be bridging the gap between some church leaders who engage in anti-gay rhetoric and their parishioners, many whom support LGBT rights, Duddy-Burke said. Fifty-four percent of Catholics support same-sex marriage, according to a Pew Forum poll released earlier this year.
“ ‘If Francis can be an instrument in healing that divide, we would certainly welcome that and are happy to partner with him,” she said, while noting that only time would tell what impact his remarks would have on daily life.’ “
The perspective of a pastoral minister who works with lesbian and gay Catholics was offered by Sister Marian Durkin, CSA, in The Cleveland Plain Dealer:
” ‘I appreciate Pope Francis’ compassionate look at homosexuality in the church,’ said Sister Marian Durkin of the Sisters of Charity of St. Augustine. ‘There are gay men in the priesthood, there always have been. And they serve God’s people with great integrity and love.’
“Durkin has worked in a local outreach ministry for gay Catholics for 20 years. She holds an annual retreat for homosexual Catholics and their parents at the Jesuit Retreat House in Parma.
“ ‘I’m delighted whenever there’s good press about gays and lesbians,’ she said. ‘Francis is a breath of fresh air.’ ”
Portland, Maine’sPress Herald offered the perspective of a theologian who notes the pragmatic effect the pope’s statement can have:
“Stephen Pope, professor of theology at Boston College, said Francis’ comments were consistent with his other efforts to address declining church membership by reaching out to a more diverse audience.
“That approach stands in stark contrast to that of his predecessor, Pope Benedict XVI, he said.
” ‘I think Pope Benedict’s philosophy was to say, “Let them go. We’ll have a smaller church but more pure,” ‘ Pope said. “Pope Francis has sort of adopted this strategy of meeting people where they are and looking for commonality.’ “
Chad Pecknold, a theology professor at Catholic University of America, Washington, DC, noted, in a Baltimore Sun article, that the pope’s statement was not really “off the cuff,” and was, in fact, an invitation to dialogue:
” ‘The message of mercy, I think, is one he is sounding out on every single issue that the culture has identified as one it rejects the church’s teachings on,’ Pecknold said. ‘What Francis wants to say is, “Let’s talk.” ‘
“The pope offered his thoughts in a remarkably open news conference in response to questions about rumors of a ‘lobby’ of gay priests seeking to influence the Vatican. He said he disapproved of any such lobby or influence, but distinguished influence-seekers from priests who might happen to be gay.
“Pecknold said it was important to consider that context when reading the pope’s comments, but he also said the pontiff would have been aware that his comments to international journalists about homosexuality would have been viewed in a broader context.
” ‘We’re going to hear this over and over and over again,’ Pecknold said. ‘The way in which Francis wants to initiate a conversation, the way in which he wants to invite a conversation, is through this message of mercy.’ “
“. . . Catholics United, which has been very critical of Church leadership, said Francis’ comments ‘speak to what every young person knows: God loves gay people, and so should the Catholic Church.’
” ‘Pope Francis’ call for the acceptance of gay priests is a direct repudiation of the backward beliefs of many ultra-conservative ideologues in the Church,’ the group’s leader James Salt said in a statement.
” ‘This statement on gay people, while largely symbolic, is a big step in the right way.’ “
And we close out with a decidedly non-Catholic perspective: Michelle Ruiz, a blogger at Cosmpolitan magazine:
“A lot of arguments against gay marriage and even homosexuality in general point to religion: ‘The Bible says God made Adam and Eve, not Adam and Steve,’ anti-gay groups have been known to say. But now the leader of the Catholic church himself, Pope Francis, is coming out in support of gays. Can we get a Hallelujah?
” ‘If someone is gay and he searches for the Lord and has good will, who am I to judge?’ Francis told reporters yesterday while on an overnight flight from Brazil (for his first foreign trip) back to Rome.
“Francis was responding directly to a question about gay Catholic priests, and his answer is groundbreaking because his more conservative predecessor, Pope Benedict XVI, was so against gay clergy, he signed an official document in 2005 saying homosexual men should not be allowed to serve the church.
“So if Francis is cool with gay priests, perhaps gay marriage has a prayer in the church? “
Members of the Lambda Law Students Association at Boston College returned to their organization’s office after the Martin Luther King holiday to find that the place had been vandalized and the walls painted with homophobic slurs. The law students’ discovery triggered an investigation, still ongoing, by the campus police at the Jesuit school. It is unknown who committed the vandalism or why, but students involved with Lambda are now attempting to create a positive outcome from this chilling incident.
A student leader 0f Lambda Law, an organization working on LGBT advocacy in the legal system, was shocked by the incident, but had high praise for the school’s response to the situation. The Boston Globereported:
“Jason Triplett, a Lambda co-chair said he never thought something like this would happen at BC Law School, and that he has always felt safe on campus.
“‘No one can believe that it’s someone at BC law, we believe it was a BC outsider who was looking for some trouble,’ he said.
“Triplett said Vincent Rougeau, dean of the BC Law School, left a faculty meeting the moment he was notified about the graffiti. By lunchtime, the dean had written a letter to the community. And by the afternoon he had consulted with students from Lambda to see how they were doing.
“‘The administration responded immediately,’ he said. ‘Everyone involved is really shocked by this.’”
Triplett went on to question whether this was a targeted attack and doubted anyone in the BC Law community committed it, noting that the law school’s campus shared space with undergraduate freshmen at the institution. Even amid the shock and questions, the leadership of Lambda Law Student Association is already acting to redefine this vandalism. Above the Law , a news service for the legal world, reports on a statement released from the organization (warning: the linked article includes a photo of the graffiti, much of which is vulgar, offensive, and sexually explicit, which may be upsetting to some readers):
“The BC Law community has been overwhelmingly supportive in the wake of this act. An act like this is shocking because EVERYONE at BC law, from fellow students to professors and the administration, has been so inclusive and supportive of our organization and the individuals in our group. Our group is taking this and turning it into a positive thing. We don’t want the person who did this to get attention for her or his negative act. We have asked the administration to not remove the hateful graffiti yet; instead, we are holding a meeting to solicit ideas about how we can turn this into a positive thing for BC Law and the LGBT members of Lambda Law.
“Just as an example, one of the ideas we have already been given by one of our members is to use the words as a backdrop for a dedication to the gay rights movement… posting articles, pictures, and quotes on top of them that show our fight for equal rights from Stonewall to the President’s historic inclusion of gay rights in her inauguration speech yesterday… to show where we have come from and yet how far we still have to go.”
New Ways Ministry applauds the resolve of the students at Boston College, who are fostering community in the wake of this hate crime, and the Boston College Law School administration, whose decisive actions have helped to sustain an LGBT-friendly campus in a trying moment.
A campaign aimed at bringing lesbian celebrity Ellen DeGeneres to Boston College, a Jesuit-run Catholic college in Massachusetts, is underway in an effort to bolster recognition of the LGBTQ community on campus.
The Gay, Lesbian, Transgender and Queer/Questioning Leadership Council (GLC) at Boston College began the social media campaign, titled “Ellen2BC,” to complement a letter that will be submitted to DeGeneres after signatures are gathered from student organizations, faculty, and administrators. Speaking about the campaign’s purpose, GLC leader Laura DelloStritto told BostInno:
“Ellen DeGeneres would do wonders to raise awareness of BC’s LGBTQ community and, more importantly, it would provide an immensely educational opportunity for many students who are not members of the LGBTQ community.”
GLC leadership identifies several reasons why Boston College needs improvement on its awareness and acceptance of LGBTQ members of the community in the letter:
“Here at BC, it is often challenging to be an LGBTQ student as the religious ties of our university make support for this community difficult and, in some situations, contested.
“The GLBTQ Leadership Council itself was not created by the university but was instead a student Senate initiative in 2004, less than ten years ago. This came after formal university rejection of an LGBTQ group four times since 1974. Since the creation of GLC, students have played a key role in leading the charge for LGBTQ visibility, resources, and education on campus.
“As recently as 2005, Boston College’s nondiscrimination policy did not include sexual orientation…The university responded to [a student campaign] and sexual orientation was added to the policy, but to this day it remains in a separate clause from all other protected identities. Although we are progressing, BC continually remains on the Princeton Review’s top 10 list of LGBT-unfriendly universities, and there is so much more work that needs to be done here.”
With the goal of education and awareness in mind, organizers of “Ellen2BC” recognize that an in-person visit may be most beneficial, but perhaps the least feasible. They are open to other options like a Skype video session or live chat on Twitter that would involve Ellen DeGeneres.