When Orlando, Florida newspaper columnist Justin Mitchell visited the Pulse Nightclub memorial this past June, it stirred him to remember the 49 victims who were killed there. It also stirred him to reflect on how gay nightclubs and churches can be quite similar spaces.
Mitchell, writing in the Sun Herald, described his journey as a gay man who was raised Catholic. There were positive moments in youth group when church elevated him in prayer, and there was also “the moment I fell out of love with mass” as pastors criticized marriage equality. There was the progressive church in college that welcomed him, and then the rejection by a former parishioner in his hometown. All of this came back to Mitchell as he watched prayer candles burn at the Pulse memorial. He reflected:
“The point of all of this, though, is that I lit that prayer candle and was brought back to my days in church. Because what many don’t realize is that a gay bar is exactly like church in many ways for the LGBTQ+ community. They both are safe spaces where its members can let go and be vulnerable. They can share their most suppressed feelings, whether it’s holding a man’s hand or praying to the man upstairs. It’s a place where, above all, you don’t feel like anything bad is going to happen to you.”
Many people around the world remembered the Pulse anniversary last month. Catholics lamented one bishop’s decree released on that very day which bans married lesbian and gay people from the most important aspects of church life.
As we move forward, these violations (and others that come to mind) of safe and sacred places are our propellants to work even harder so that there will be places like clubs and churches where all are welcome to be who they are.
In a ruling released last week, a federal judge has said a Catholic parish was legally justified in firing a gay church worker. The Washington Blade reported:
“In a seven-page decision, U.S. District Judge Charles Kocoras determined Tuesday the Holy Family Parish, which is under the jurisdiction of the Archdiocese of Chicago, had the right to terminate Colin Collette because the worker’s position was ministerial in nature.
“‘By playing music at church services, Collette served an integral role in the celebration of mass,’ Kocoras said. ‘Collette’s musical performances furthered the mission of the church and helped convey its message to the congregants. Therefore, Collette’s duties as Musical Director fall within the ministerial exception.'”
Collette sued Holy Family and the Archdiocese of Chicago in 2015 claiming employment discrimination under federal, state, and county laws. It was hoped Collette’s case would add to the small, but growing number of legal victories for church workers who have lost their jobs over LGBT issues.
Judge Kocoras did not, however, rule on whether Collette was discriminated against by the parish; he ruled on whether the firing was protected under the so-called “ministerial exemption.”
According to the Blade, the judge’s actions preceding the ruling show he “entertained the idea Collette’s position wasn’t ministerial in nature and therefore protected under the civil rights law.” But that was not where Kocoras ended up, as he explained in the ruling:
“[A] position can be found to be ministerial if it requires the participant to undertake religious duties and functions. . .Here, Collette worked with church volunteers to choose the music that would enhance the prayer offered at mass. Choosing songs to match the weekly scripture required the group, including Collette, to make discretionary religious judgments since the Catholic Church does not have rules specifying what piece of music is to be played at each mass.'”
Collette was fired in 2014 as Holy Family’s music minister because his engagement to longtime partner and now husband, Will Nifong, became known to church officials. The firing was traumatic for the parish, where Collette had served for 17 years. Some 700 parishioners attended a town hall about it and there welcomed Collette with a standing ovation. One parishioner expressed anger and disappointment at the treatment of Collette, saying: “Everybody was welcome…That’s become a lie.”
The firing is problematic not only for the parish, but for the Archdiocese as well. Archbishop Blase Cupich has said the consciences of LGBT people must be respected, and even endorsed legal protections for families headed by same-gender partners. Yet, the Archdiocese has continued to defend the firings of Collette and another gay church worker, Sandor Demkovich.
This latest ruling should not be celebrated by church officials because, while it may be legal justice, it has not advanced social justice. Archbishop Cupich could, however, freely choose to act for the common good by apologizing to Collette and taking the lead in reconciliation efforts at Holy Family.
—Robert Shine, New Ways Ministry, April 25, 2017
If you would like to learn more about the issue of LGBT church workers in Catholic institutions, consider attending
Leslie Griffin, a professor of law, will give a plenary session talk on “Religious Liberty, Employment, & LGBT Issues” at New Ways Ministry’s Eighth National Symposium, Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis, scheduled for April 28-30, 2017, Chicago, Illinois. During one of the focus sessions, three people affected by the firings, Colleen Simon, Margie Winters, and Andrea Vettori will give personal testimony about “The Challenges of LGBT Church Workers.” For more information, visit www.Symposium2017.org.
Luxembourg’s openly gay prime minister and his husband were welcomed at the Vatican recently, a potentially hopeful sign that church officials will increasingly respect people in same-gender civil marriages.
Archbishop Georg Gänswein greeted Prime Minister Xavier Bettel and his husband, Gauthier Destenay, as they arrived to celebrate the 60th anniversary of the European Union. Pink News reported:
“The gay couple joined other heads of government from across Europe for the 60th anniversary of the signing of the Treaty of Rome [which founded what would become the European Union]. . .Pope Francis then held a meeting with the leaders, including Prime Minister Bettel, in the Vatican, marking the anniversary.
“Despite the unusual circumstances – Mr. Bettel is the only openly gay leader in the world – Vatican bosses opted for the usual protocol around heads of government and their spouses.”
That it was Gänswein who welcomed them is also notable as he was given a Vatican position by Pope Emeritus Benedict XVI, whom he still serves as the former pope’s personal secretary.
Luxembourg legalized marriage equality in 2014, a move Bettel oversaw in a country where 67% of the population remains Catholic. In 2015, the couple married shortly after the new law went into effect. About their treatment at the Vatican, Prime Minister Bettel tweeted:
“It was a great pleasure and honour for me and Gauthier to be welcomed by the leader of the Catholic church. XB”
Welcoming an openly gay politician is another chapter in the confusing story of whether and how the Vatican and other Catholic institutions will treat LGBT people, including those people in same-gender marriages.
In 2015, a pilgrimage of LGBT Catholics and their families led by New Ways Ministry was given VIP seating at an audience with Pope Francis. It was reported that Archbishop Gänswein had a role in securing the tickets, and pilgrims expressed their feelings that it was moment of welcome they would never forget.
But that same year, the Holy See rejected France’s ambassador, Laurent Stéfanini, who is openly gay and married. Few answers about the rejection were offered by either the French government or the Holy See. After six months of simply waiting, France withdrew Stéfanini’s application for diplomatic credentials without an official reason given by either party.
This institutional confusion is, in part, due to Pope Francis’ own mixed record on LGBT issues. The pope of “Who am I to judge?” is also the pope of “there is a world war to destroy marriage.” In just over two weeks, Catholics will gather in Chicago to discuss just what to make of LGBT issues in the age of Pope Francis during New Ways Ministry’s 8th National Symposium. There is still time to register, which you can do by clicking here.
While magisterial teaching prohibits same-gender sacramental marriage, civil law is not synonymous with church teaching. One thing Pope Francis is clear about through his many acts is that church leaders should be prioritizing radical hospitality over exclusion. Welcoming Bettel and Destenay is a good step, but to really make such inclusion palpable, it must be modeled at churches worldwide.
As yesterday’s post explained, Rod Dreher’s new book, The Benedict Option: A Strategy for Christians in a Post-Christian Nation, has prompted a lively debate about his central claim that traditional Christians should withdraw from Western cultures to escape liberalizing attitudes, especially on LGBT rights.
In yesterday’s post, we presented theologian Katie Grimes’ initial response to Dreher. Grounding her response in the present realities of LGBT people, Grimes also committed herself to be in solidarity with LGBT-negative Christians “should they become an endangered minority.”
Today, we feature writer Kaya Oakes’ response to Dreher in ReligionDispatches. She envisions a future in which divisions have not intensified, but are diminished by a growing movement towards authentic community.
Identifying herself as a feminist Catholic who appreciates both Benedictine life and who supports marriage equality, Oakes said she is not likely Dreher’s audience, as he “is not particularly interested in liberal Christian voices; he rarely mentions them without some sort of disdain.” Nonetheless, she asked:
“[I] s there finally room for a dialogue between people on different ends of the Christian spectrum?… Could the Benedict Option be an opportunity for us [Christians] to do this [reflecting on Christian tradition] together?
Oakes answered her own question with a “likely not” because Dreher depicts a religious landscape in the United States where traditional Christians, defined largely by their opposition to LGBT rights, are at war with mainstream society. She noted his comment in Christianity Today that society “has no intention of living in postwar peace.” And she points out that in The American Conservative Dreher predicts that the election of President Donald Trump may postpone the coming persecution, which he said looks like “the police looking for dissident orthodox Christians hiding out from state persecution.”
This alleged persecution is closely tied to the legalization of marriage equality and expansion of LGBT non-discrimination protections, which are increasingly acceptable to Americans. Dreher’s main concern, said Oakes, is to strengthen Christian opponents’ resistance, not to reach out and find a way forward that is different than the persecution he envisions. Importantly, Oakes acknowledged that in progressive Christian circles there have been self-analyses and inward movements as well since the U.S. election last fall. About the dangers of both vacuums, she wrote:
“Choirs that only listen to themselves eventually dissolve into dissonance, not harmony. That goes both ways for Christians right now. Neither side knows what’s next. Nobody knows what’s next. We can only grope our way from one moment to another, but neither an idealized past Christian nor a narrative that envisions a persecuted Christian future are going to create real and lasting communities.”
Oakes pointed out alternatives to the Benedict Option which are premised on inclusion rather than exclusion. K.A. Ellis of International Christian Response, an organization which aids persecuted Christians around the globe, argued directly against the idea that Christianity is under attack, saying, “many historically marginalized communities wounded by false Christianity would even say that Christianity is discovering its place for the first time.” This also includes a model of hospitality faithful to the Benedictine tradition, but in a way which builds up unity. Oakes wrote:
“As a female religious leader, [Sr. Joan] Chittister’s interpretation of the Rule of St. Benedict offers some interesting contrast to Dreher’s. On the Benedictine charism of hospitality, Chittister writes that ‘Hospitality is the way we come out of ourselves. It is the first step toward dismantling the barriers of the world. Hospitality is the way we turn around a prejudiced world, one heart at a time.’
“In fact, the Rule of Benedict itself says in Chapter 53, ‘On the Reception of Guests,’ that monastic communities should ‘let all guests who arrive be received like Christ.’ Dreher’s idealistic notion of Christian community life is indeed appealing, but it neglects to understand that the guests arriving right now most in need of welcome are mostly not Christians. Nor does Dreher seem to write about progressive Christian communities that are, in fact, living out their own version of the Benedict Option, although their ideas about community are perhaps more open to female leadership of [sic] LGBTQ members.” [Ed. note: Perhaps “of” was meant to be “and”?]
Oakes’ contribution to The Benedict Option conversation is her clear articulation that the path forward is not by way of sharpened divisions premised on the false idea that there are orthodox Christians and everyone else. The future belongs to communities that can hold differences in balance. Or, in her words, “Only those who are really willing and able to welcome the stranger are going to be able to do that. If Dreher is among them, that remains to be seen.”
At the very least, Dreher’s contention about LGBT rights in The Benedict Option seems overblown, even by those who are tepid about equality. Reviewing the book for Commonweal, Paul Baumann admitted he does not clearly support marriage equality or trans equality, but that even he wishes Dreher “would turn down the sky-is-falling rhetoric. If the sky is indeed falling, it won’t help to keep shouting about it.”
And Baumann recognizes that Dreher’s concerns about sexual morality seem out of proportion in comparison to other forces in the world:
“No one should doubt the sincerity of Dreher or those Christians who think the new sexual dispensation is a terrible mistake and a dire threat to human dignity. But Dreher surely knows there are worse threats to human dignity and Christian integrity. . . It seems to me that these are all plausible, even compelling, reasons to separate oneself from American society, and try to carve out a place to live faithful Gospel lives. Does same-sex marriage pose a comparable risk? The LGBTQ phenomenon presents difficult moral and even thorny theological questions, but it hardly constitutes an existential threat to humanity, the nation, or the church. It is not the atom bomb. It’s not the Dark Ages.”
With Dreher’s book only being released this week, the debate over how LGBT rights, U.S. society, and Christians relate to one another will only grow. But for now, what do you think of “The Benedict Option”? Leave your thoughts in the “Comments” section below.
—Robert Shine, New Ways Ministry, March 22, 2017
New Ways Ministry’s Eighth National Symposium, Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis, is scheduled for April 28-30, 2017, Chicago, Illinois. Plenary speakers: Lisa Fullam, Leslie Griffin, Rev. Bryan Massingale, Frank Mugisha. Prayer leaders: Bishop Thomas Gumbleton, Bishop John Stowe, OFM, Conv. Pre-Symposium Retreat Leader: Sr. Simone Campbell, SSS. For more information and to register, visit www.Symposium2017.org.
Malta has elected the nation’s first transgender politician, a sign of just how far on LGBT rights a country where Roman Catholicism remains the state religion has come. A closer analysis of this shift could help Catholics in other regions in their own journeys towards equality.
Alex Mangion became Malta’s first transgender politician when he won a local election as the Partit Nazzjonalista (Nationalist Party) candidate, reported The Independent. But support for LGBT rights in the conservative party that had controlled Malta’s government since the late 1990s is a recent development, and came only after its 2013 defeat to the Partit Laburista (Labor Party) who had made LGBT rights a major platform item.
Though the Nationalist Party had abstained from a successful vote on civil unions in 2014, Mangion said that presently “having a transgender person in the party made people realize it’s not conservative.” And by 2015, the Nationalist Party had joined the Labor Party in passing a groundbreaking transgender rights law. (It is worth noting that, under that very law, Mangion became “the first person in this tiny nation to be able to update the gender on his official documents without undergoing surgery or hormone treatment.”)
The Independent noted that this shift in a political party is “a microcosm of the evolution underway in Malta,” a traditional Catholic country which outlawed divorce as late as 2011. But where LGBT people once hid, rejected by church leaders and stigmatizing social norms, a married same-gender couple, Steve and Manuel Aquilina, now hosts and produces a leading cooking show. A colleague of theirs, Victor Anastasi, said:
“‘They’re accepted like everyone else. . .We’re a Catholic country. But eventually the church has to come to terms [with society changing].”
Joseanne Peregin, the Catholic mother of a gay son, recalled a bishop once saying, “If you’re gay, excommunicate yourself. Go, there is no place for you in the church.” But then in 2011, she said, the Catholic Church’s control over Maltese politics was undercut sharply when divorce was legalized through a popular referendum.
Now it must be acknowledged,, said Fr. Rene Camilleri, that Catholics in Malta “are not taking a package deal.” Camilleri, who is Episcopal Vicar for Evangelization for the Archdiocese of Malta and a lecturer at the University of Malta, has previously described church teaching on homosexuality as “nonsensical.” He also said Catholic ministers “cannot deprive [same-gender couples] of the blessing for which they ask.”
Today, other nations seek to learn from and even copy Malta’s LGBT laws. Minister for Social Dialogue, Consumer Affairs, and Civil Liberties Helena Dalli said that “what we have done here is serving as a model to other countries, and, in a good way, because more people are leading better lives.” And The Independent continued:
“Kyle Knight, a New York-based researcher for Human Rights Watch, said that what’s particularly admirable about Malta’s LGBT rights laws is ‘not just the result as much as the process’ that led to their creation.
“Members of the LGBT community, other advocates and a local human rights group served on a council set up in 2013 to advise the government. Legislation was accompanied by directives that covered how LGBT people in prison should be treated and how schools should deal with bullying of transgender or gay students.
“When Knight was recently asked in Japan how schools should handle anti-LGBT bullying, ‘We copied and pasted these (Maltese) guidance documents and we said, “Look, this is how you do it,”‘ he recalled.”
While marriage equality is not legal yet in Malta, same-gender couples are recognized through civil unions, there are extensive non-discrimination protections, so-called “conversion therapy” is banned with harsh penalties in place, and a 2015 law on transgender and intersex persons is considered the gold standard in Europe.
How does a country where Roman Catholicism is named in the constitution as the state’s religion and where 95% of its citizens identify as Catholic become so progressive in a short time? Some observers might consider Malta a paradox, understanding LGBT equality and the Catholic Church to be opposites. Yet, there is a very plausible explanation for what has happened.
First, it is an oft-repeated but worth reiterating truism: Catholics support LGBT equality because of, not in spite of their faith. Key tenets like social justice, human dignity, and non-discrimination have informed the faithful’s engagement in civic matters, and this includes working for the rights of sexual and gender minorities. It makes sense the citizens of Malta who practice, or even are simply informed by, Catholic faith would vote for equality.
Second, it has to be admitted that there are non-ecclesial matters influencing this shift. In Western contexts, homosexuality has been largely de-stigmatized and neighboring countries in Europe have been moving forward on LGBT rights. Some have credited Malta joining the European Union as an impetus for catching up to their neighbors, and now taking the lead. As in other Western contexts, Mass attendance and the moral authority of bishops have declined in recent years. Some people leave, or are pushed out of, the church, and there is a certain amount of secularizing that happens. These factors and more, as in other regions, contribute to the rapid pace of the shift.
Drachma and Drachma Parents are both Catholic organizations engaging LGBT issues in the church, and they have made an impact. They helped consult on the civil unions law, pushing back against a bishop’s criticism, They hosted Sr. Jeannine Gramick in 2011 to educate about LGBT equality in the church. They also hosted theologians Sr. Margaret Farley, RSM, and James Alison.) They were credited by Bishop Mario Grech as helping him to understand the need and urgency for new pastoral care of LGBT people;
A priest who blessed a same-gender couple’s rings was not punished by the bishop; indeed, Archbishop Charles Scicluna affirmed the priest’s outreach efforts to LGBT people;
After releasing a harsh position paper opposing the government’s efforts to ban “conversion therapy,” a paper in which homosexuality was compared to pedophilia, Archbishop Charles Scicluna listened to Catholics’ criticism and then apologized, saying the church was “dead set” against such programs.
Though I have never experienced the Church of Malta firsthand, I sense a serious Christian community of mature and critically engaged Catholics. Lay Catholics, and clergy like Fr. Camilleri, have grappled with not only church teaching, but the realities of their context.And, quite notably, the country’s bishops have been willing to affirm LGBT people as beloved by God and to listen to their people. They have even been willing to acknowledge where the hierarchy had it wrong, and to apologize to those whom they have harmed.
In under a decade, Malta went from being socially conservative to a world leader on LGBT rights. Maltese Catholics are a shining example of what can happen when the faithful really listen to the Gospel and live their faith in public life. Let us hope more and more historically-Catholic regions follow this path, especially in areas like Latin America and Africa where the church is rapidly growing and yet LGBT rights remain limited.
If you would like to read reflections from members of Drachma Parents, you can find Louise Laferia’s reflection on the call of being a parent to an LGBT person hereand Joseanne and Joseph Peregin’s reflection on what makes a family holy here. For Bondings 2.0’s full coverage of LGBT Catholic issues in Malta, click here.
—Robert Shine, New Ways Ministry, February 13, 2017
National Catholic Schools Week begins today in the United States, a celebration of the church’s educational programs. In past years during this week, I have written about the need for Catholic schools to increase their supports of LGBTQ youth. You can read those commentarieshere, here, and here. But this year, I want to highlight an Australian writer’s story about the good an inclusive Catholic school can do for LGBTQ students.
In The Sydney Morning Herald, Joel Meares wrote about a new movement in Australia, Equal Voices, in which Christians are apologizing for the harm done by churches to LGBT people.of his gratitude for the Catholic school he attended, a place he called “a haven.” He elaborated on this topic by describing his childhood experiences with the people of faith:
“And yet the apology comes as no surprise to me. The Christians in my life – those in the pews who don’t make, nor seek, headlines – have been some of the most supportive people I’ve known. Of course they want to say sorry: it’s the Christian thing to do. . .As some of them get ready to say sorry this March, I’d like to take a moment to say thank you.”
Meares shared about his time at the Catholic school, a place he landed because his parents did not want to send their children to public schools but could not afford more elite private schools. While the family was not religious, Meares said, “from Monday to Friday I was an evangelistic little Tracy Flick, biro in hand and halo on head.” He continued:
“I was also very gay. I didn’t realise this at the time – I was quite late to my own coming-out party – but I already ticked all of the cliche boxes. . .If my teachers had eyes and ears, they knew I was different. And these same teachers – not members of the clergy, but many of them laypeople of deep faith – were profoundly nurturing of that difference. . .And I was always protected.”
No longer a practicing Catholic, except for “when I have to get up for the Eucharist at a wedding,” Meares remains grateful for the way he was educated by the church. He wrote:
“But I’ve always liked core Christian values, particularly the simple ‘golden rule’ I was taught back in [kindergarten]: ‘Treat others the way you like to be treated.’
“I know it’s not everyone’s story – and I know others whose time at religious schools was far less rosy – but I was able to grow up different and safe and proud because the people around me also subscribed to that idea.
“I don’t see much of that sentiment when I scan the statements of church leadership when it comes to LGBTQI issues today. But the Equal Voices apology is a reminder of the kinds of Christians who helped shape me growing up. These people put into quiet practice so much of what is beautiful about the religion, and did very little preaching as they went.”
These last words mirror a statement made recently by the head of Scotland’s Catholic school system, who said the church’s educational programs were to “propose the gospel, not impose the gospel.” Sadly, for too many LGBTQ students, faith-affiliated schools are places where they experience the Gospels being preached more than practiced. Either through direct harm or not providing adequate supports, Catholic schools have too often failed to be safe places.
This year’s theme for National Catholic Schools Week is “Catholic Schools: Communities of Faith, Knowledge and Service.” Joel Meares’ positive story gives educators a source of inspiration for what can be achieved when Catholic education is done well and inclusively, inviting students to faith, educating them well, and instilling in them Christian values.
Ultimately, the goal should be for every LGBT student who passes through the Catholic education system to be able to offer a story of gratitude similar to Joel Meares’ experiences.
—Robert Shine, New Ways Ministry, January 29, 2017
Despite Australia’s ongoing debate over marriage equality, there have been several positive developments in Catholic LGBT issues recently in the land “down under.” Today’s post highlights one of those major developments.
Australian Christians have founded the interdenominational group Equal Voices to promote reconciliation between LGBTI communities and churches, reported Buzzfeed. The first meeting will occur at the end of this month, with a more formal launch in April.
Equal Voices seeks to be a networking and resource group based on values such as boldly proclaiming Christ’s love for all people, honoring same-gender relationships, and promoting listening and learning.
What is interesting about Equal Voices, according to spokesperson Natalie Cooper, is that those Christians involved are from “fairly conservative church backgrounds” that include Baptists, Pentecostals, Anglicans, and Catholics. Lay people hope to end the false idea that one can either be LGBT or Christian. Cooper added:
“‘For too long gay and lesbian people in the churches have been asked to carry the load by themselves. . .What’s often denied is that there are large numbers of LGBTI people of faith. Some of those people are in church, some of them are out, a lot of them are closeted because they don’t feel safe being out’. . .
“‘Very often, the impression given is that there is just one point of view, just one Christian voice. . .We want to make it clear there are lots of Christian voices, and give everyone a seat at the table.'”
Among the leaders of Equal Voices is Benjamin Oh, a Catholic LGBTI advocate who has worked in human rights and development fields. According to his website bio, Oh “was elected as head of a Catholic international aid & development agency in Australia” and was the “World Youth Day Coordinator and Social Justice Project Manager for the worldwide Dominican Order” in 2008. He also serves on the Steering Committee of the Global Network of Rainbow Catholics.
Equal Voices’ first priority, according to Buzzfeed, is to “facilitate a national apology to LGBTI Christians and the wider community” that will be presented in the nation’s capitol. This Apology is partially inspired by Pope Francis’ own call last year for the church to apologize to LGBTI people.
But the Apology seeks to not only seek forgiveness for past wrongs, but to educate Christians so as to prevent future wrongs. Some Christians may object to apologizing, said Cooper, figuring such an action was not needed. But the Apology explained its own reasons:
“Speaking for myself and as a member of my church, I ask for your forgiveness:
For being too slow to acknowledge that we need to say sorry to you.
For not speaking up against the hurtful, damaging and often violent mistreatment you have been subjected to.
For speaking about you, without first listening to you.
For not creating safe environments within our churches where people can speak openly and honestly about their struggles and understandings.
For perpetuating stereotypes, and for not taking full account of your actual lived experiences.
For talking to you or about you in such a way as to suggest that sexual and/or gender differences are not part of your true identity as creatures made in the image of God, but are simply a result of brokenness or sin.
For perpetuating the mistaken belief that non-heterosexual orientations should be treated, healed or changed, and for not acknowledging the damage such misunderstanding has wrought in peoples’ lives.
For not acknowledging that Christians who are seeking to be faithful to their Lord and to the Scriptures are coming to different conclusions on matters of gender, sexual orientation, and marriage.
The Apology ended with five commitments to LGBTI people that signatories make, including supporting LGBTI “in every way possible,” being open to correction and guidance, holding others accountable for “careless, hurtful or misleading talk,” resisting efforts to exclude LGBTI people from churches, and engaging “in genuine and open dialogue to gain better understanding of other perspectives.”
Australian Catholics’ support for Equal Voices is consistent with many positive actions which have happened in the country. Last December, Fr. Paul Kelly’s eight-year effort to outlaw “gay panic” defense in Queensland led the state’s Attorney General to introduce a parliamentary bill doing just that. In response to Pope Francis, an Australian parish held a Liturgy of Apology to LGBT People which participants said opened new possibilities for healing. And when bishops have publicly opposed marriage equality, Catholics have pushed back, including Fr. Frank Brennan, S.J.’s, warning that a plebiscite on marriage equality could be “very nasty.”
Whether or not Australia’s Parliament will indeed pass a marriage equality law is still an open question despite overwhelming support by legislators and the public. But it is good to know Catholics, and Christians generally, are not waiting to advance the cause of LGBT equality in many spheres.
—Robert Shine, New Ways Ministry, January 12, 2017