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
Today’s post is the second half of an analysis of how Catholic LGBT issues in the United States will play out in the new year, and with a new president taking office. Yesterday’s post, which you can read here, discussed emerging issues at the state and local level, contrasting the responses of two Catholic politicians in Virginia as an example.
I turn now to the national landscape. Writing for Religion Dispatches, SunnivieBrydum has identified areas at the federal government level where LGBT rights are likely to be threatened. In reading her article, we again ask: what can Catholics expect in the church and in society? And how can Catholics respond effectively?
First Amendment Defense Act
First, Brydum says the First Amendment Defense Act (FADA) “is all but certain to become law.” This bill “exemplifies the ways in which the bedrock principle of religious freedom” has been weaponized to block the advance of LGBT equality.”
FADA is a federal version of the “right to discriminate” legislation which has appeared in state legislatures, allowing people and corporations to deny services to LGBT people if the person or corporation acts according to their religious beliefs. Brydum suggested that FADA’s passage in Congress will strengthen local efforts to enact “right to discriminate” laws.
Unfortunately, U.S. Catholic bishops have been leading figures in misusing religious liberty, particularly in regard to LGBT issues. Brydum noted that it was in a letter to Catholics that President-elect Trump said he would support FADA’s passage. These realities mean LGBT Catholics and their allies will have to challenge not only political but ecclesial forces in the coming year. We have to demand that church leaders adhere more closely to Catholic teaching which supports non-discrimination protections for LGBT people and the equality of persons rooted in human dignity.
Attacks on Healthcare Access
Brydum identified healthcare access as a second threatened area. She specifically identified the impact that proposed Secretary of Health and Services Tom Price will have. Price, a congressman from Georgia, has repeatedly voted against LGBT rights and “defended false equivalencies between pedophilia and homosexuality as nothing more than harmless ‘Christian beliefs regarding proper sexual ethics.'” Brydum continued:
“Crucially, Price also denounced the Obama administration’s landmark support for transgender students as an ‘absurd’ and ‘clear invasion of privacy.’. . .For the first time under the [Affordable Care Act], transgender Americans could not be denied gender-affirming health care simply because they were transgender.”
For sexual and gender minorities, changes to the Affordable Care Act (ACA) could eliminate vital programs which help many Americans, and particularly vulnerable populations, to obtain healthcare. One study estimated that 36,000 people would die each year if the ACA is repealed. Rea Carey, executive director of the National LGBTQ Task Force, is quoted by Brydum saying, “If confirmed, Tom Price would steer HHS in a dangerous direction that’s motivated by profit and the desire to control our bodies.”
Again, despite Catholic teaching affirming healthcare as a human right, it has been Catholic bishops and political operatives who have repeatedly tried to stop passage of and then undermine the ACA. Healthcare that is affordable and informed about gender and sexuality issues is not always accessible to LGBT people, but many steps were taken under President Barack Obama to address systemic problems. Catholics will have to challenge any movement to reverse these lifesaving measures, and again demand that church leaders shift their focus.
Curtailed Civil Rights
The third and final national area Brydum addressed are LGBT civil rights, and, specifically, the impact changes at the Department of Justice might have. Brydum wrote:
“President Trump’s Department of Justice may use the muscle that agency developed under Obama to suppress voting rights, privatize education, and strip away existing civil rights protections. That last provision is particularly important for LGBT Americans, who enjoyed an unprecedented growth in legal equality under President Obama.”
However, Brydum said, the approval of Senator Jeff Sessions as Attorney General would mean “the fate of American civil rights law is effectively sealed” and the Department of Justice would become “a powerful foe.”
Catholics in the United States have repeatedly proven to be among the most LGBT- supportive religious believers, and Catholic politicians like Governor McAuliffe who have done much to advance LGBT rights in civil law. Civil rights is one area where it would be easy for church leaders to raise their voices; human rights are a settled matter in church teaching. The chilling silence of most U.S. bishops after 49 people were massacred at an LGBT club in Orlando cannot be repeated.
Looking Ahead in 2017
The road ahead will be much harder than it was under the previous presidential administration.Wherever civil rights come under attack, Catholics must step forward. Catholic LGBT advocates must be in solidarity with Muslim Americans, communities of color, people with disabilities, immigrants, women, and other marginalized groups who may come under attack. It is helpful to keep in mind these words from the Catholic Committee on Appalachia:
“Catholics are called by God to oppose discrimination in all of its forms. No religious conviction justifies our treatment of anyone as a second-class citizen. All are made in the image and likeness of God. Therefore, religious freedom does not trump civil rights, as both are important and should be protected equally.”
Now, more than ever, we must cultivate deeper roots of faith in Jesus Christ in which to ground our witness for equality in the church and in the world.
For the latest updates on Catholic LGBT issues, subscribe to Bondings 2.0 in the upper right-hand corner of this page.
In the last few years, LGBT rights have expanded rapidly in the United States. But 2017 will almost certainly have a different tenor as progress stalls and previously established rights come under attack.
In today’s and tomorrow’s posts, I explore the year ahead as it relates to Catholic LGBT issues. What can Catholics expect in the church and in society? And how can Catholics respond effectively? Today’s post focuses in on local politics, while tomorrow looks at the national landscape.
Contrasting Catholic Politicians in Virginia
An example of the contrasting responses which Catholics offer to LGBT people comes from Virginia. The state’s governor, Terry McAuliffe, who is Catholic, signed an executive order last week which prohibits employers contracted by state government from discriminating on the basis of sexual orientation and/or gender identity, reported the Richmond Times-Dispatch.
Executive Order 61 establishes stipulations in contracts over $10,000 that prohibit “discrimination by the contractor, in its employment practices, subcontracting practices, and delivery of goods or services. . .”, and the order bans state employees from discriminating during the contracting process. McAuliffe commented in a statement:
“‘As my first act as governor, I signed Executive Order 1 to ban discrimination in the state workforce based on sexual orientation, take divisive social issue battles off the table and help build an open and welcoming economy.'”
But battles over LGBT rights have not stopped in Virginia. Indeed, just as McAuliffe signed his executive order, a fellow Catholic in the state legislature sought to curtail LGBT rights.
Delegate Robert Marshall introduced a bill that would “force transgender people to use the bathroom corresponding to the sex on their birth certificate,” according to the Times-Dispatch. It would also “require school principals to notify a student’s parents if the student makes any attempt to be ‘treated as the opposite sex.'”
The proposed legislation is similar to North Carolina’s HB 2 law and other state-level restrictions targeting LGBT people. Marshall’s proposal is not likely to pass, and Governor McAuliffe has promised to veto it if the General Assembly somehow approves the bill.
Increased Local Efforts to Stop LGBT Rights
LGBT advocates can expect many state-level political battles similar to what is playing out in Virginia, according to Sunnivie Brydum of Religion Dispatches, who wrote:
“Even before Trump’s unlikely electoral victory, each new legislative session brought a cornucopia of anti-LGBT bills introduced in state legislatures around the country. . .municipal involvement is going to be our best bet to resist Trump’s agenda. While it may seem counter-intuitive to focus a national resistance on regional or state offices, the truth is that local elections matter, and local politicians are often easier to access than high-ranking administration officials.”
Catholics in the United States now have a decision to make in the coming year. Will we act like Governor McAuliffe to ensure every LGBT person attains their human rights to the fullest extent possible? Will we act like Delegate Marshall by abandoning church teaching in the service of anti-LGBT ideology? Will we remain indifferent?
Thankfully, Catholics have previously proven to be willing and effective local advocates for LGBT rights. States with high numbers of Catholics were the first to pass marriage equality laws, and Catholics have successfully organized in recent elections to pass pro-LGBT referenda while stopping many anti-equality proposals. These local Catholic networks will have to re-organize themselves in offering a witness against attempts to roll back hard won rights. Beginning with town ordinances and state laws, Catholics must begin anew the hard work of achieving LGBT justice.
Tomorrow’s post will look at Catholic LGBT issues as they may play out on the national level, and offer some overall analysis about what may happen in 2017.
For the latest updates on Catholic LGBT issues, subscribe to Bondings 2.0 in the upper right-hand corner of this page.
Catholic ministers in India recently formed a group to offer pastoral care for transgender people, reported ucanews.com, and they are already making an impact by helping to found a new school for trans students.
Clergy, religious, and lay people in the Indian state of Kerala have joined together to establish “one of the few outreach programs for the transgender community by the institutional church in India.”
According to Fr. Paul Madassey, head of the Kerala Catholic Bishops’ Council’s Pro-Life Support ministry, under which the transgender initiative is carried out, transgender people in the state are particularly vulnerable. Sex traffickers in northern India prey on trans people who are discriminated against and economically disadvantaged.
Fr. Madassey explained that the transgender initiative had been inspired by Pope Francis’ call to accompany the LGBT community and that “the whole church has a big role to play” in providing such pastoral support.
One project by the group has been helping found a new school inclusive of trans people called Sahaj International School. It opened last week with ten students seeking their high school certificate. Catch News explained further:
“Led by six [transgender people] from TransIndia Foundation with activist Vijayaraja Mallika at the helm, the school promises to provide residential facilities for a short period, free textbooks, gender neutral toilets, a meal for those in need, and tuition to pass Class X and XII. . .
“Mallika says that zir [a gender-neutral possessive pronoun] efforts are focused on introducing inclusive education. . .[Mallika said] ‘We are providing them a safe space for security and sustainable education.'”
The need for such a school is immense. Of the estimated 25,000 trans people in the state of Kerala, 57% did not complete a high school education, according to Mallika. There are also issues of social discrimination, family rejection, and derogatory language.
Mallika, who previously worked on transgender pastoral care with the Archdiocese of Bombay, said the church has been “very supportive” and that “[r]eligion plays an important role in social and behavioral change at the grass-roots level.” The church’s role in the school was instrumental, according to ucanews.com:
“In mid-December, Sisters of the Congregation of Mother Carmel offered their buildings to form an exclusive school for dropouts among transgender people, considered the first of its kind in the country.
“The nuns offered their venue after at least 50 building owners declined to let out their buildings, indicating the discrimination prevalent in the society, says Father Madassey.”
This work in Kerala comes quickly after Caritas India, the official development agency of the nation’s bishops, announced it would be initiating more transgender-inclusive policies and outreach programs. Though Caritas India’s approach is not perfect, the announcement of the program is a key moment for the global church.
The Catholic Church in India is widely respected for charitable efforts, despite Catholics being less than two percent of the nation’s population. The church has been a positive voice for LGBT communities, too, as when Bombay’s Cardinal Oswald Gracias twicespokeagainst the criminalization of gay people. In an exclusive interview with Bondings 2.0, Gracias said that the church embraces, wants, and needs LGBT people. Virginia Saldanha, an Indian lay woman who formerly led the Office of Laity for the Federation of Asian Bishops’ Conferences, said the 2015 Synod on the Family needed to bring LGBT “in from the cold.”
Earlier this week, I suggested that findings from the 2015 U.S. Transgender Survey were a helpful pastoral examination for all Catholics about our awareness of and advocacy for trans equality in the church. These efforts in India are helpful models, too, for how the church can and should be responding to the urgent pastoral needs of trans communities — and how we can become more receptive of the gifts and contributions which trans Catholics are making to our church’s mission.
During his annual pre-Christmas greeting to the Roman Curia last week, Pope Francis sharply criticized Vatican officials for opposing his efforts at ecclesial reform. Some prelates, he said, possessed a “malevolent resistance. . .[that] sprouts from twisted minds and presents itself when the devil inspires bad intentions.”
The National Catholic Reporterreported that Francis said such resistance “finds refuge in tradition, in appearances, in formality, in the known, or in the desire to make everything personal without distinguishing between act, actor, and action.”
These remarks are, perhaps, the pope’s most strident acknowledgment that his efforts at reform and renewal are extremely unwelcome by some church leaders. And Francis continued, “It is necessary to reiterate with force that the reform is not an end in itself but is a process of growth and most of all, conversion.”
But what has reform and renewal meant for Pope Francis when it comes to LGBT issues? Are the pope and the entire church experiencing growth and conversion? Or is Pope Francis himself part of a resistance to greater gender and sexual inclusion? Today’s post reviews what the pope has and has not done on LGBT issues in 2016.
The year began with the release of a book-length interview with the pope entitled The Name of God is Mercy. In it, Francis expanded on his now famous 2013 “Who am I to judge” remark. He said lesbian and gay people are, before all else, people with wholeness and dignity who must be welcomed. He importantly offered no condemnation or moral evaluation in regard to sexual ethics, which would have almost certainly been included by John Paul II and Benedict XVI.
Later in January, in a speech to the Roman Rota, Pope Francis said “there can be no confusion between the family as willed by God, and every other type of union.” Some observers understood these remarks as an intervention to the debate over civil unions going on in Italy at the time. Other observers said the remarks were more about divorced Catholics and annulments, and noted that Francis did not directly intervene in Italian politics about “non-negotiable values” as his predecessors had done.
In February, Pope Francis issued a statement with Russian Patriarch Kirill, after their historic meeting, that strongly condemned marriage equality. The leaders said they “regret that other forms of cohabitation have been placed on the same level as [marriage]” and that marriage was “being banished from the public conscience.”
In April, Pope Francis released his apostolic exhortation Amoris Laetitia (The Joy of Love) following the two-year process of the Synods on the Family. The exhortation offered some hope, but not much joy for LGBT people and their families, who were largely left out of the document. To read Bondings 2.0’s ongoing coverage about the exhortation, including many reactions and analyses, click here.
In June, Pope Francis called for the church to apologize to lesbian and gay people. He said “the Church must not only ask forgiveness from the gay person who is offended, but she must also ask for forgiveness from the poor too, from women who are exploited, from children who are exploited for labour.” A parish in Australia held a precedent-setting liturgy of forgiveness in response to the pope’s remarks.
In July, in a private meeting with Poland’s bishops during his Apostolic Visit there, Pope Francis claimed, that children were being taught in schools they could choose a gender. He also endorsed remarks by Benedict XVI who said the present era was an “epoch of sin against God the creator.” LGBT advocates pushed back strongly against these comments when they became public a few weeks after the meeting.
In September, the pope weighed in on Mexico’s highly contentious debate over marriage equality, saying during the Angelus one Sunday that he joined the country’s bishops in their efforts “in favor of the family and of life, which at this time require special pastoral and cultural attention worldwide.” Bishops in Mexico have claimed persecution by the state (though these comments must be interpreted in the context of the actual and quite violent persecution against the church in the early 20th century)” and have supported “ex-gay” therapy.
In October, Pope Francis spoke about LGBT issues during one of his in-flight interviews, comments which received mixed reactions from LGBT advocates. First, the pope responded to a question about how he would care pastorally for a person who is gender dysphoric. Francis shared that he had “accompanied people with homosexual tendencies,” even since being elected pope. He also spoke about meeting a transgender man, Diego Neria Lejárraga, in 2015. In his response, the pope used the man’s correct pronouns and said at one point, “He that was her but is he.”
But these more positive remarks also included Francis’ joke that the press should not report “the Pope blesses transgenders.” He criticized as well undefined concepts of gender theory and ideological colonization, and told the strange anecdote of a father who found out his child was being told in school that gender could be chosen. The day before these comments while speaking to clergy in Georgia, Pope Francis had decried the “world war to destroy marriage.”
As much as Pope Francis himself has weighed in on LGBT issues himself, his name has been invoked by other Catholics in their own comments.
In October, Providence’s Bishop Thomas Tobin said Francis would support the firing of gay music director Michael Templeton. And a Vatican official tweeted that the pope was saddened to find out two former nuns had entered a civil union in Italy, an unconfirmed judgment based solely on the pope’s facial expressions.
Most recently, in December, it was reported that Pope Francis had approved a document on priesthood that reaffirmed a 2005 ban on gay men entering the priesthood.
In a larger trend this year, bishops appear to have been encouraged by Pope Francis’ criticism of “gender theory” and “ideological colonization” in the context of LGBT issues. You can read several examples of such statements by bishops by clicking here.
But Pope Francis has also been invoked by many LGBT Catholics and allies in work to build a more inclusive church and seek equal rights.
Yayo Grassi, a former student of the pope’s who remains close with Francis, shared a positive appraisal during New Ways Ministry’s Bridge Building Award Ceremony in October. Following an address by Jesuit Fr. James Martin, Grassi, whose meeting with Pope Francis during his visit to the United States made headlines, said that in Argentina, as Cardinal Bergoglio, the pope disavowed harsh comments against marriage equality attributed to him as misrepresentations by the media. He had actually been writing to nuns in private correspondence to ask them not to use harsh rhetoric. Grassi also said the pope stated:,”In my pastoral work, there is no place for homophobia.”
But as much as Pope Francis has said and as much as others have invoked him, there are glaring silences for which any analysis must account. When Pope Francis visited Poland for World Youth Day this summer, a group of Catholic parents with LGBT children asked him to speak against widespread homophobia still present in their society, including violence targeting gay people. He did not. And the pope has still remained silent about criminalization laws targeting LGBT people, even when church leaders like Malawi’s bishops strongly support such policies.
As you reflect on Pope Francis and LGBT issues, here are a few posts from the past year to read which discuss general papal trends:
Finally, I offer a concluding note from my own consideration of Pope Francis. More and more, I read his treatment of LGBT issues within the wider context of his papacy and his vision. Pope Francis is clearly limited in his understandings of gender and sexuality, likely stemming from both his own lack of knowledge, and by relying on advisors at the Vatican with a more conservative agenda.
As many have observed, Pope Francis’ actions often speak far louder than his words. These movements to return to Jesus, in their firm commitment to more fully and fervently living out Christian discipleship, can only help the cause of LGBT equality in the long term. None of these positives, however, excuses or lessens the harmful impact of his LGBT negative comments in which he does real damage to people’s lives.
Most importantly for me, Francis has been far more faithful than his immediate predecessors to the teachings of Vatican II. He prioritizes a church of mercy and welcome, a church foremost committed to justice for marginalized and vulnerable people, and a church where honest conversation is practiced to strengthen the faithful’s unity amid tremendous diversity. This vision was present in his Christmas homily, in which he speaks about the honored place of people on the margins:
“The mystery of Christmas, which is light and joy, questions and unsettles us, because it is at once both a mystery of hope and of sadness. It bears within itself the taste of sadness, inasmuch as love is not received, and life discarded. This happened to Joseph and Mary, who found the doors closed, and placed Jesus in a manger, “because there was no place for them in the inn” (v. 7). Jesus was born rejected by some and regarded by many others with indifference. . .
“The shepherds grasped this in that night. They were among the marginalized of those times. But no one is marginalized in the sight of God and it was precisely they who were invited to the Nativity.”
So, what are your thoughts about Pope Francis? Do you evaluate him more positively or more negatively as 2016 concludes? What are your hopes for the pope and the church for 2017? Let us know in the “Comments” section below.
Be sure to vote for the Best and Worst Catholic LGBT News of 2016. You can vote by clicking here. Voting closes at 5:00 p.m. Eastern U.S. Time on Thursday, December 29th.
–Robert Shine, New Ways Ministry, December 27, 2016
This weekend, Christians around the world gather with their families and loved ones to celebrate the amazing mystery of the Incarnation. There is much to ponder about God became human, but one truth it affirms is the goodness of being embodied beings in relationship with and loving other beings.
Sadly, this weekend can also be difficult for many LGBT people if lack of acceptance for their identities and/or relationships has caused pain or division in families and communities. Returning home for Christmas can be a moment where holy embodiment is forgotten, and LGBT people are asked by misguided loved ones to leave the fullness of their lives and their love at the door.
As Christmas celebrations begin today, it seems a fitting time to reflect on the words of Amy Morris-Young in the National Catholic Reporterwho recently told the story of her brother’s coming out as a gay man, and how families can respond with love.
Morris-Young begins her tale with an anecdote about being a child in the 1960s, riding around in the back of her family’s car. In a silly game, the siblings would try to elicit reactions from drivers by waving at them while saying through clenched teeth, “Wave if you’re gay!” But when they grew up, that childish statement took on a different meaning. She explained:
“My baby brother, Tom, was now 19. He had just completed his first year at our shared Catholic university, and was driving north for a visit. He told me on the phone before he left Southern California that he wanted to talk with me about something in person. He had decided to come out. He was gay.”
Tom had already come out to his family, friends, and Catholic parishioners, and these conversations did not go well. But Morris-Young was already prepared to greet him in a special way:
“When I opened our front door, and saw Tom standing there, road-weary and squinting at me through the glass of the storm door, I just smiled and held up my hand, saying, ‘Wave if you’re gay.’
“He slowly raised his hand and wiggled his fingers.
“We both laughed as I let him in.
“When he dropped his duffel bag, I hugged him. He started to cry, his head heavy on my shoulder, his body shuddering with each sob.
“We stood there for a long time. When he finally straightened up and sniffed, wiping his dripping nose on the back of his sleeve, I saw that his tired, sad eyes made him look a lot older than 19. I had moved away to college when he was 11, and never moved back. He had been through a lot since then.”
Morris-Young said the two spent a week catching up, including many conversations about growing up in a Catholic family, a Catholic parish, and a Catholic school. Tom had suffered “trying to hide his attraction, and his shame. . .trying to force himself to be normal.” During the week, it came out that Morris-Young had known her brother was different since they were young. She told him a story:
“I said, ‘When you were 3 years old, and I was 10, you walked into my bedroom, and said, “Amy, there’s been a big mistake. I was supposed to be a girl. Who do we talk to?” ‘
“He said, ‘I don’t remember that.’
“I smiled, ‘Tom, you were 3. Of course you don’t. But I do. I don’t remember what I told you, but I do remember that you were super disappointed that I couldn’t fix it for you. I mean, I was your big sister. I was supposed to know everything, right? I felt bad.'”
Morris-Young said that she was “happy [Tom] had been brave enough to come out, but I was still scared for him. And for us.” Acceptance by the rest of their fellow Catholics was slower, and Tom was “trapped at the edges of our family” and “marginalized.” When she mentioned the story about his question when he was three years-old, the adult Tom cried. She remarked:
“The pain of knowing exactly who he was at three years old — followed by a lifetime of continually striving for dignity and acceptance in a world that can still be harsh and judging and dangerous — seemed just as fresh as it had been more than 20 years earlier.”
Morris-Young is now a mother and a grandmother who knows that our contemporary times are a very different fromm the era when Tom came to understand his sexual identity and live authentically. She promised that she would offer a better response than her ten year-old self if a child or grandchild were to ask, “There has been a mistake. Who do we talk to?” Her thoughts are ones we should all remember this Christmas season:
“I promise an answer full of love and acceptance and hope. One that says God doesn’t make mistakes, and we are each created to be exactly as we are. That above all, we are family, and we are on this journey together. And that I promise to be your designated adult, to do my best to keep you safe from everything I can — from choking on small objects to having to face unkindness or injustice all alone — forever and ever, amen.”
As we remember anew the promise of love God makes to us through the Incarnation, knowing that when God became human, our embodied beings were affirmed wholly as wonderfully made, let us make that same promise to one another. We will always answer our loved ones with love, acceptance, and hope. We will promise to do our best to accompany them the way that Jesus Emmanuel accompanies us.
–Robert Shine, New Ways Ministry, December 24, 2016
A New Jersey Catholic school’s motion to dismiss the discrimination lawsuit it faces from a fired lesbian employee has again been dismissed.
The motion, filed by co-defendants Paramus Catholic High School and the Archdiocese of Newark, was denied by a New Jersey state appeals court. This means a lawsuit filed against them by former Paramus Catholic dean Kate Drumgoole can proceed.
Drumgoole sued the school in August after being fired earlier this year when the archdiocese became aware of her same-gender marriage with Jaclyn Vanore. NJ.com reported:
“[Drumgoole] alleges she was discriminated against by the archdiocese, the school and its president after it was revealed that she was married to a woman.
“The school admitted in a legal motion that she was fired because of her marriage, but argued it didn’t violate state rules because church employees must abide by the Catholic faith.”
This is the third time a joint Paramus Catholic-Archdiocese of Newark motion to dismiss the lawsuit has been rejected by New Jersey courts.
In October, a judge rejected the argument that the defendants were exempt as religious institutions from the New Jersey Laws Against Discrimination (NJLAD), saying a ruling on whether such an exemption applies could not yet be made.
The case will likely come down to whether Paramus Catholic and the Archdiocese are exempt from the states’ employment non-discrimination exemptions, based on whether Drumgoole is legally considered a minister. The defendants have admitted outright that Drumgoole, a former guidance counselor and basketball coach, was fired because she entered a civil marriage with her wife.
The discovery period which can now finally proceed will allow for a determination of whether the exemption applies or not. A finding may be quickly followed by a resolution.
A recent editorial from The Record said it seems as if Kate Drumgoole’s discrimination suit “has been going on for years, but in reality, it has only barely begun.” The editors commented further:
“Whether Drumgoole’s team can prove its case – although we have held she should not have been terminated – Drumgoole’s case deserves to be heard in a court of law. Individuals who believe they have been wrongfully terminated have the right to seek legal redress, to take their case to a court, to have the justice system weigh the merits.
“Despite efforts by the school and the archdiocese to seek dismissal, a Superior Court judge, and now a state appeals court, have both concluded that Drumgoole’s case has enough merit to keep moving forward. Only by proceeding to discovery can a clearer picture begin to be drawn in the case of an abrupt firing of someone who, from all appearances, seemed to be a model employee and representative of the school.”
A particularly troubling aspect of this firing is that church officials only became aware of the marriage after an estranged family member of Lenore’s sent photos of the couples to them. Drumgoole’s job description does not seem ministerial, and it would seem fitting that she be protected by LGBT non-discrimination laws. Whatever the court’s ruling, it will not change two facts. First, church officials allowed a family wound to be exploited by them to cause further harm. Second, they are defending their discrimination against an LGBT person by claiming a religious exemption. While that maybe legally correct, the Catholic tradition does not support such discrimination.
Instead of waiting on a court’s ruling, Newark’s new Cardinal Joseph Tobin should end the legal defense, admit a discriminatory mistake was made, apologize to Drumgoole, her wife, and Catholics generally, and see how reconciliation can now be attained. Such actions initiated by Tobin, who was appointed by Pope Francis, would be a clear indication that the exclusionary style and actions of his predecessor, Archbishop John Myers, are no more. And that is Good News which Newark’s Catholics very much need to hear this Christmas.
For Bondings 2.0‘s full coverage of this story, and other LGBT-related church worker disputes, click the ‘Employment Issues‘ category to the right or here. You can click here to find a full listing of the more than 60 incidents since 2007 where church workers have lost their jobs over LGBT identity, same-sex marriages, or public support for equality.
–Robert Shine, New Ways Ministry, December 20, 2016