Marking yesterday’s International Day Against Homophobia, Biphobia, and Transphobia, former Vice President Joe Biden called for people in the U.S. to be in greater solidarity with LGBT people around the world.
Biden, who is Catholic, wrote in the Washington Post that his father instilled in him a belief that “everyone is entitled to be treated with dignity and respect.” He continued:
“It’s a simple but powerful notion that lies at the heart of our identity as Americans. It is a truth that continues to drive me today, particularly when it comes to full equality for lesbian, gay, bisexual and transgender people. . .
“Progress doesn’t happen by chance. It happens because good people come together and demand change. And any person of conscience, regardless of their religious or partisan beliefs, should be able to agree: Violence against any person, in any form, is intolerable. No one should be killed, tortured, assaulted or harassed because of who they are.”
Biden noted the many advances in LGBT rights in recent years, but he pointed out how much work remains when LGBT people are being discriminated against, tortured, and even killed in places like Chechnya, Syria, Iraq, and Uganda. Biden notably rejected the use of religion to justify such human rights violations:
“This offensive argument ignores the fundamental truth that LGBT rights are human rights. Prejudice is prejudice; inhumanity is inhumanity. Using religion or culture to license discrimination and demonizing LGBT individuals to score political points are no more justifiable around the world than they are here at home.”
Biden concluded with an appeal to fellow Americans to enact greater solidarity with LGBT communities worldwide through government policy, business partnerships, and personal action:
“In the face of such atrocities, it is the responsibility of every person to speak out. . .Progress is possible. But we cannot wait, we cannot stand by. . .
“Together, we will work to defend and advance the human rights of all people, and we will not rest until equality, at home and around the world, is fully realized. Until then, to all those suffering discrimination and violence simply because of who they are or whom they love, know this: The American people are on your side.”
It is a hopeful sign that the former vice president, through the Biden Foundation, is still prioritizing global LGBT rights, growing his profile as one of the nation’s most high-profile Catholic advocates for equality.
Those who are familiar with Catholic LGBT history will remember that in 1976, Rev. John J. McNeill, SJ, published The Church and the Homosexual, the first book-length theological critique of the Catholic Church’s moral ban on same-sex relationships. It is a monumental work.
But the first defense of same-sex relationships by a Catholic theologian actually was made two years earlier by Gregory Baum, an ethicist from Canada. In an article in the February 15, 1974 issue of Commonweal, Baum wrote an article entitled “Catholic Homosexuals” in which he defended the ethical status of same-sex relationships.
Baum, who was a towering theological figure during and after the Second Vatican Council, is now in his 90s, and he just published his autobiography, The Oil Has Not Run Dry: The Story of My Theological Pathway (published by McGill-Queen’s University Press). In this book, for the first time publicly, Baum acknowledges that he is a gay man.
The acknowledgment comes in chapter 32, where the recounting of his experience will, I’m sure, sound familiar to any LGBT person who came of age before the turn of the 21st century. It is a poignant tale, filled with the usual confusion, fear, and denial which many had experienced. The twists and turns of his life will also be familiar. Describing his young adulthood, he writes:
“In subsequent years I fell in love with men on several occasions with a passion that was both joyful and painful at the same time: I had great joy in the presence of the beloved and great pain because my love could not be received.”
He explains that he became a priest, but that now, in hindsight, he sees it was for the wrong reason:
“Looking back I began to realize that my vow of celibacy had not bee a meaningful religious commitment but simply a promise to bracket my homosexuality, to refuse to explore its meaning and power.”
He decided to leave the priesthood “since I no longer agreed with the church’s official sexual ethics and was exploring my sexuality in non-conformist ways.”
Baum’s affectional and relational journey took additional twists and turns after leaving the priesthood, but I’ll leave it to you to discover those as you read his book.
Recalling his publication of the 1974 Commonweal article, Baum describes it genesis. After giving a lecture in 1973, he received a letter from Rev. Pat Nidorf, the founder of Dignity, then a ministerial support organization of gay and lesbian Catholics, which continues today in a much-expanded organization. Nidorf sent him a copy of Dignity’s faith statement for Baum to evaluate theologically.
Baum’s Commonweal article was the result of that evaluation. He made the case for same-sex relationships in two ways. First, he argued that “The definition of human nature tends to reflect the self-understanding of the cultural elite” and so “To say that homosexual love is ‘unnatural’ is to make a cultural statement,” not a moral one.
His second point comes from his background in ecumenical and interfaith relations. (Baum, whose mother was Jewish, wrote the first draft of Nostra Aetate, Vatican II’s document on the Church’s relationship to the Jewish people, when he was a theological advisor at the Council.) So he argued that “The church’s anti-homosexual rhetoric has produced a culture that despises and persecutes homosexuals, devises cruel punishments for homosexual acts, and fosters self-doubt and self-hatred in homosexual men and women.” The antidote for this, he says, is “Christ’s great commandment–to love one’s neighbor as oneself.” To follow that commandment, he said, the Church needed to review its teachings in regard to all marginalized people.
Baum’s book is a treasure trove of the background of one of the great theological debates of the twentieth century, especially the Second Vatican Council. New Ways Ministry was blessed to have Baum as a plenary speaker at our Fifth National Symposium in 2002 which was entitled “Out of Silence God Has Called Us: Lesbian/Gay Catholics in the Vatican II Church.”
Even more so, the book is an inside look at a very gentle soul. In closing the chapter where he acknowledged his gay identity, Baum wrote the following beautiful analysis:
“I have asked myself if there is a special meaning in the homosexual condition. God creates the great majority of humans heterosexual and only a small minority homosexual. Is there a special task associated with the condition of the latter? Since they are an oppressed minority, aware of the hypocrisy of society and the damage done by the dominant culture, I have suggested that gays and lesbians are intended to extend solidarity to all marginalized groups and demand greater justice. Because homosexuals are largely invisible in society, their prophetic vocation will have a cultural impact and support the struggle for human emancipation.”
Gregory Baum has already been a gift to the Church. With his new book, he shows us the inner soul behind his keen mind, making the gift of himself that much more precious.
–Francis DeBernardo, New Ways Ministry, April 29, 2017
Archbishop Raymond Hunthausen turned 95 in August, and he was hailed by writers for the National Catholic Reporterand the Seattle Post-Intelligencer as a forerunner of the activist, pastoral, and socially-conscious style of church leadership that has been championed by Pope Francis. Not least among Hunthausen’s qualities that are similar to the pontiff was his readiness to offer words of welcome to LGBT people.
Hunthausen retired as archbishop of Seattle in 199o, leaving a long legacy of courageously speaking out on issues which sparked controversy such as nuclear weapons, LGBT equality, communion for the divorced/remarried, general absolution, and lay decision-making. In a 2015 article for the National Catholic Reporter, Kenneth Briggs summarized the proud history of stands that Hunthausen took, which eventually earned him the ire of then-Cardinal Joseph Ratzinger and Pope John Paul II:
“Thirty years ago, Archbishop Raymond G. Hunthausen was figuratively clapped in irons and thrown into the dungeon by now pope emeritus Josef Ratzinger, with the explicit approval of John Paul II. Not for committing crimes of theft or child abuse, which went unpunished then and mostly now, but for demonstrating values and practices that Pope Francis appears to approve in whole or in part.
“In his 1985 indictment of the Seattle archbishop, Ratzinger summed up accusations gathered in his investigation whose point man in the U.S. was Archbishop James Hickey of Washington, D.C. Among the charges: that Hunthausen had allowed divorced Catholics without annulments to take communion; gave lay people unauthorized influence in shaping programs as “a kind of voting process on doctrinal or moral teachings”; permitted intercommunion at weddings and funerals, calling it “clearly abusive”; and supported a homosexual group to meet in the cathedral, which risked ignoring the Magisterium’s judgment that same-sex acts were “an intrinsic moral evil, intrinsically distorted and self-indulgent.” In addition to welcoming the gay group to the cathedral, he’d stood up for homosexual dignity in the Seattle Gay News in 1977.
“He was also chastised for giving the green light to general absolution.
“Not mentioned but clearly decisive in this offensive was the archbishop’s staunch protest against nuclear arms in general and the Trident submarine base near Seattle. He had joined anti-Trident demonstrations and refused to pay half of his federal income tax.”
America magazine ran a review of a biography of Hunthausen last year where they spelled out the upshot of the Vatican’s investigation of Hunthausen:
“The Vatican’s reaction was to appoint an auxiliary bishop with special faculties, Donald Wuerl. Hunthausen sought the advice of the Rev. James Coriden, the best canon lawyer in the United States, who told him he did not know what to advise because the Vatican seemed to be making up the rules as it went along. Bishop Wuerl gained final authority over six areas: liturgy, marriage, clergy and seminarians, ex-priests and any issues related to health care and homosexuals. In effect, the archbishop was symbolically stripped of office.”
“Hunthausen spoke for the human rights of gays and lesbians, in the pews and in society. Using an article in the Catholic Northwest Progress, he decried ‘the terrible impact that discriminatory patterns in society have upon individuals and the total community.’
“Hunthausen let the LGBT Catholic group Dignity close its annual conference, being held in Seattle, with a mass in his cathedral. It was one of the ‘sins’ that brought Cardinal Hickey of Washington, D.C., out here on a Vatican-ordered investigation. The investigation came under the auspices of Cardinal Josef Ratzinger, who would become Benedict XVI.
“The long ago Dignity mass came to mind after the Orlando massacre. An anti-violence march wound from St. Mark’s Cathedral to St. James, with Mayor Ed Murray and young LGBT activists taking the pulpit of St. James for readings. The cathedral’s pastor, the Very Rev. Michael Ryan, served as chancellor of the Seattle Archdiocese under Hunthausen.”
One other detail about the Dignity mass incident was that Hunthausen had planned on welcoming the conference members to the Cathedral personally. However, he had been summoned to appear in Rome at the same time that the Dignity group was meeting. Undaunted, Hunthausen provided an audio tape recording of his welcome which was played at the beginning of the mass.
Briggs was explicit in comparing Hunthausen to Francis:
“His [Hunthausen’s] stands sound a great deal like the kind that harmonize with the church Pope Francis inspires, one which forgives, treats those who fall outside strict doctrinal with tolerance and bestows mercy on those who might be considered unworthy under other regimes. Openness to homosexuals, broader welcome to communion, a greater, equal role for lay people, a witness to faith determined by compassion and attention to suffering rather than law and order: the overlap between Francis and Raymond would appear to be astounding.”
“The advent of Pope Francis has brought back the virtues for which Hunthausen was beloved by Western Washington Catholics, so much so that the Vatican backed off from its effort at public humiliation and stripping the archbishop of his powers.
“As an example, Pope Francis has named a panel to explore letting women serve in the role of Catholic deacons, as they did in the early church. Under Hunthausen, the Archdiocese of Seattle halted ordaining new deacons until the role of women in the diaconate was addressed.
“Hunthausen was a pastor in his diocese, living simply and reaching out — always reaching out.”
When Hunthausen retired, he returned to his hometown of Helena, Montana, where he now lives in a retirement home with his brother Jack, also a priest, according to a biographical article in the HelenaIndependent Record. The article mentioned that he now needs 24 -hour physical care, but that his mind is still as sharp as ever. This sharpness is evident in a quote from Hunthausen about Pope Francis that America magazine reported last year:
“Francis is doing the things I tried to do!”
Archbishop Hunthausen, on many levels and for many issues, has been a prophet. It is more than pleasing to note that he sees his legacy finally being carried out at the highest levels of our church.
A Catholic school in Australia replaced a lecture against marriage equality with a candlelight vigil for victims of the mass shooting in Orlando which targeted an LGBT nightclub. The vigil is but one of many ways by which Catholics have shown their support for the victims and their families, and solidarity with LGBT communities.
Parents at St. Therese School in Wollongong, New South Wales, protested the scheduling of a lecture against marriage equality by the Australian Family Association (AFA), reported the Illawara Mercury. AFA had used harsh language against same-gender relationships in its promotional materials for the event. Parents described the school’s use of its parent email list to promote the lecture as “extremely bigoted” and “totally inappropriate.” Against the school community’s calls for the event to be cancelled, Bishop Peter Ingham had defended the lecture and the hierarchy’s teaching on marriage.
After the Orlando incident, however, the lecture was replaced by a candlelight vigil for victims organized by Emma Rodrigues, an LGBTQI advocate. Perhaps the surprise of the event was when Bishop Ingham showed up and stood side-by-side with Rodrigues. Tim Smyth of Acceptance, a Catholic LGBT group in Sydney, noted:
“While the vigil displaced a planned talk at the school that evening by a group opposed to marriage equality (and those with a more cynical bent might question the sequence of events), postponing the talk to make way for a vigil to remember the Orlando nightclub massacre victims and agreeing to the photo, is a step forward, albeit small.”
Smyth informed Bondings 2.0 of another positive Catholic LGBT development in Australia at the Installation Mass for Bishop Vincent Long, OFM, of Parramatta, a suburb of Sydney. Smyth reported that Long’s homily included “the first public statement by an Australian Bishop calling for spaces in our church for gay and lesbian Catholics.” Smyth continued:
“Bishop Long, a refugee from Vietnam, noted that the Catholic Church has ‘not lived up to that fundamental ethos of justice, mercy and care who have been hurt by our own actions and inactions’. Bishop Long went on to refer to Pope Francis’ call for a Church ‘where everyone can feel welcomed, loved, forgiven and encouraged to live according to the Gospel’. Bishop Long then stated that ‘there can be no future for the living Church without there being space for those who have been hurt, damaged or alienated, be they abuse victims, survivors, divorcees, gays, lesbians or disaffected members. I am committed to make the Church in Parramatta the house for all peoples, a Church where therein less an experience of exclusion but more an encounter of radical love, inclusiveness and solidarity’.”
In the U.S., more bishops have acknowledged the shooting as targeting LGBT people, though some used language such as “same sex attraction” and “lifestyle” to allude to the LGBT dimension of the tragedy. Bishop Edward Scharfenberger of Albany, New York, reflected more extensively and sympathetically on Orlando in his column for diocesan newspaper, The Evangelist, where he wrote:
“But whatever — or whoever — possessed this man last Sunday morning to enter the Orlando nightclub Pulse, described by its owner as ‘a place of love and acceptance for the LGBTQ community,’ Mateen’s objective seemed clear enough: to put a violent end to defenseless members of a class of human beings simply because they existed and he did not want them to live. . .
“At this time, we must state unequivocally that our respect for the dignity of all human beings includes those who themselves identify or are associated in the judgment of others as members of the LGBTQ community, a class whose vulnerability to acts of terrorism was graphically and shockingly exposed at the massacre in Orlando.”
Bishop Frank Caggiano of Bridgeport said, “There can be no place in our midst for hatred and bigotry against our brothers and sisters who experience same sex attraction or for anyone who is marginalized by the larger society.”
Bishop Felipe Estevez of St. Augustine said a massacre should not be necessary to “recognize our shared humanity, regardless of our lifestyle or paradigm of marriage and human sexuality, and that Catholics must attended to all people including the “gays and lesbians in our families.”
Faith communities and religious congregations have shown their solidarity not only with the victims in Orlando but with LGBT communities suffering in its aftermath.
More than 500 Seattle residents walked through that city’s LGBT neighborhood from the Episcopal cathedral to the Catholic one to honor those people killed, and to call for stronger gun control laws. Fr. Michael Ryan, pastor of St. James Catholic Cathedral, said there was “no better way” to express solidarity and call the community to prayer “in a very dark and painful moment” than this walk, reported the National Catholic Reporter.
In Washington, D.C., Dignity/Washington organized an interfaith vigil that drew hundreds to the city’s Dupont Circle.
In Indiana, the Sisters of Providence hosted a prayer service at Saint Mary-of-the-Woods College, Terre Haute, to express solidarity with the victims and their families.
A statement from Franciscan provincials in the U.S., reported by the National Catholic Reporter, said the order stands “shoulder-to-shoulder with our LGBT brothers and sisters as they grieve and try to make sense of this tragedy. To them we say clearly: We stand with you.”
Fr. Pat Browne of Holy Apostles Parish in London reflected on the hate-fueled violence which struck down not only 49 people in Orlando last week, but resulted in the murder of British MP Jo Cox. Browne, who is a chaplain to the Houses of Parliament, wrote:
“As followers of Christ it is the mission of all Catholics and Christians to ensure that everyone, regardless of their colour, their creed, their sexual orientation is VISIBLE and VALUABLE. If you want to argue with that and say No, there is an exception…he didn’t mean….then you have got it wrong. Which group have you got a problem with? Gays? Migrants? Beggars on the street? There is no-one Christ omits from the warm embrace of his love. If YOU want to, then best be honest. Leave the Church. YOU ARE NOT OF CHRIST.”
Noting the Scottish church’s continued silence after Orlando, Kevin McKenna wrote in The Guardian:
“I remain hopeful that the Catholic church in Scotland will join with Scotland’s main political parties and the majority of its citizens to express sorrow at what happened in a gay Orlando nightclub last weekend. The victims were children of God and loved by [God] and so are those in the LGBT community who today feel a little more fearful and vulnerable as a result. The church to which I belong must now also reach out to them.”
Despite these positive responses from around the world, problematic responses are beginning to increase. Conservative Catholic outlets have published pieces that suggest church leaders should not be in solidarity with LGBT people or that claim anti-LGBT Christians are being attacked after Orlando. Melinda Selmys responded critically to such notions at her blog, Catholic Authenticity:
“Erasing the fact that the attack on the Pulse was likely motivated, at least in part, by religious homophobia is cowardly. As evidence arises to suggest that the killings may have been sparked by internalized homophobia, the Church really needs to be all the more forceful in communicating that homophobic hatred and violence are unacceptable. . .
“Instead, we have virtual silence from the hierarchy. We are left to grieve alone, unacknowledged by our spiritual fathers. And we have articles, like this one, that use one of the greatest tragedies ever to strike our community as an opportunity to argue that that community is illegitimate, that it must never be accepted, acknowledged, named.”
Earlier this week, Bondings 2.0 explored the religious roots involved in the mass shooting in Orlando that targeted an LGBT nightclub. This reality means faith traditions have a responsibility to respond strongly when violence strikes. Catholic faithful and pastors, by their words and acts, are showing that the church is the people of God, and that God’s people stand in solidarity with LGBT people, especially in their time of need.
To read Bondings 2.0‘s full coverage of the Orlando massacre and Catholic responses to it, please click here.
Human dignity is in the headlines after the Supreme Court ruled favorably on marriage equality last week. Justice Anthony Kennedy’s use of it in a decision striking down the Defense of Marriage Act was noted by many. Blogger Andrew Sullivan points out the central role ‘human dignity’ as a concept has had in conversations around marriage equality and LGBT rights at large.
The decision against DOMA was written by Justice Kennedy, a Catholic, who placed human dignity at the heart of the ruling as he has done before. How closely his use of dignity is with contemporary Catholic understandings may be disputed, but has roots in the faith. National Public Radio reports:
“The concept appears no less than nine times in the landmark 26-page decision…It’s not the first time he’s rolled it out to explain his views on the protections guaranteed by the Constitution. A decade earlier, Kennedy referred to the ‘dignity of free persons’ in his majority opinion in another landmark case that voided a Texas law targeting gay citizens by criminalizing sodomy.”
“My own impression of [Kennedy’s] text is to note how Catholic it is. I mean by Catholic the sense of concern for the dignity of human beings that still resonates among the average Catholic population and, mercifully, now with the new Pope. This is the true measure of our shared faith: not a desire to use its doctrines to control or constrain the lives of others, but seeking always to advance the common good while leaving no one behind. No one.
“The Church hierarchy’s Ratzingerian turn against this minority in 1986, its subsequent callous indifference to us during the plague years, its rigid clinging to 13th Century natural law rather than what or rather who was right in front of them … these were all tragic failures from the top. But not in the pews; not among lay Catholics; not among many of our families and friends. And that humane Catholicism is embedded in paragraph after paragraph of Kennedy’s text. He is talking about us, our relationships and our children as if we were human beings made in the same image of God with inalienable dignity.”
Blogger Andrew Sullivan, a gay man and practicing Catholic, picked up on this trend while he live-blogged the Court’s decisions. In an interview on CNN, Sullivan was asked how he responds to Christians leading the efforts against marriage equality. Sullivan noted Justice Kennedy’s use of “dignity,” identifying how important “human dignity” as a concept is within theology. Sullivan proceeded to flip the question though. He articulated what many affirming Christians profess, namely that support for LGBT rights is because of their faith, not in spite of it and for Catholics this is rooted in the dignity of each person. He says:
“But I do believe also that a lot of [expanding LGBT rights] was driven by many of us who do have faith and who really believe deep down that God loved us and that what we were doing was God’s work. And I think the critical work we did in the ’90s and early 21st century was to bring the religious groups, and reach out to religious groups…And if you look at the polling, you’ll find that Catholics are the second ethnic group most likely to support it.”
Polls back Sullivan’s claims again and again, and there is the growing reality that LGBT issues are a primary reason former Catholics have left the Church. Sullivan is expressing the beliefs of large majorities of Catholics that civil marriage must be afforded to same-gender couples, but he also speaks personally about his family:
“And my experience was, as a Catholic in the pews, was callousness in the rhetoric from the Vatican, but incredible compassion and support from the people right and left of me in those pews celebrating the same God, wanting the same communion.
“And I’ve see my own family, an Irish-Catholic family, very religious in many ways, come around. I saw when I first went to Christmas with my in-laws after I had proposed to my now husband. And before that, I had been Aaron’s kind of friend that they don’t kind of deal with and as soon as we said we’re engaged, they had the vocabulary, the language. They knew who I was. They knew what our relationship was. They knew how to deal with me.”
And Sullivan had these comments to Catholics about accepting marriage equality:
“I would say the religious arguments are more based in fear than in the actual teachings, that they’re based upon stray texts that actually don’t mean what you think they mean, and that Jesus himself only said one thing about marriage, which is that you can’t divorce. And we live in a country were countless people are divorced and that doesn’t seem to threaten the religious liberty of Catholics, and it’s as fundamental an issue.
“So if Catholics can live with religious liberty with divorced people, they should be perfectly able to live with gay people, I mean, as married, as a civil marriage.”
You can view the full video of Andrew Sullivan’s remarks on CNN below:
A new poll conducted at a Philadelphia-area parish by Villanova University’s Center for the Study of Church Management reveals that LGBT issues are rising in prominence as a reason Catholics leave the Church. Yet, at the same time, members of the hierarchy double-down on their efforts to oppose equality for sexual minorities.
The survey asked 189 non-practicing and former Catholics about their reasons for leaving, producing instructive results for Catholic bishops and clergy struggling to retain parishioners. Scandals around sexual abuse and mishandling of cases was the primary reason, at about seventeen percent of respondents, but this does not reveal current trends. NewsWorks interviewed the poll’s director, Charles Zech of Villanova University, who said:
” ‘People who are going to leave the church over the scandal and the church’s handling of it have already left. So people leaving the church today are leaving for other reasons…A growing reason we found out was the church’s attitude toward homosexuals and gay marriage. A lot of younger people object to the church’s teaching on that.’ “
Catholic support of LGBT rights, especially for equal marriage, is well-documented, but there is little hard data on what the practical implications of this split between Catholics in the pews and their anti-gay leaders. This study suggests not only are the bishops’ policies against marriage equality and LGBT rights harming the directly affected communities, but have wider implications which undermine parish communities. Most leaving do not quit organized religion, but transfer to Protestant communities.
As this new polling is released, the Pennsylvania Catholic Conference is preparing anew to oppose anti-discrimination legislation that would include sexual orientation and gender identity as protected classes. Pennsylvania is the sole northeast state without LGBT protections written into law on such things as employment and housing, and equality advocates are hoping to change this legislation. NewsWorksreports that representatives of the Conference base their objections in a fear that the Catholic Church would be forced to contradict its beliefs in social services, hospitals, and other institutions.
The Villanova parish study, which will not be made public, names both local issues as well as problems with the Vatican and US bishops as reasons for leaving the Catholic church. Polling director Zech believes local changes, like improved liturgies, could stem the losses. Many troubles are occurring in Philadelphia over parish-based issues, like closures and clustering, that even lead to protests at an immigration Mass recently–and saw Archbishop Charles Chaput deny Communion to three people.
Philadelphia Catholic leadership could withdraw their opposition to simple anti-discrimination legislation that protects the rights of LGBT people to their jobs, homes, and public services. Protecting the dignity of every person, regardless of their sexual orientation or gender identity, is well-rooted in the Catholic tradition and it is why so many Catholics support equality. It is time to focus on creating welcoming communities and building up strong parishes, instead of opposing anti-discrimination laws and denying Communion. The new polling data show that the bishops’ current course on LGBT issues is a losing proposition.
Splashed across the cover of Sports Illustratedthis week is Jason Collins, the first athlete on a male professional sports team to come out as gay. Collins has been celebrated across the sports world and the internet, but he has also faced harsh criticism. Jesuit Fr. James Martin posted the Collins’ story, and then provided lengthy remarks about why Catholics should support the athlete’s coming out without reservation. Fr. Martin writes:
“There are many times that Catholics are called to support their gay brothers and sisters wholeheartedly, unreservedly and publicly. This is one of them. All of us are created by God, and all of us have an undeniable and unassailable human dignity. And part of that dignity is accepting that you are a beloved creation of God. For many gays and lesbians, however, accepting that they are beloved creations of God is a
very difficult task, made more difficult by a variety of social pressures. ‘Coming out’ is often an important step, sometimes the most important step, to a deeper relationship with God, and to spiritual wholeness…
“Loving means first accepting a person, in all their complexity and beauty, as God has created him or her. This kind of love precedes questions about judging the actions of any person–straight or gay. Besides, we know how Jesus felt about our judging others. Love precedes all of that. True love means loving a person as he or she is–not as we would wish them to be, or as we think they should be, or worse, as we think God should have created him or her. But as they are.
“As the Psalmist says, ‘I praise you God, for I am fearfully and wonderfully made.’ We should be grateful to Mr. Collins for reminding us that all of us are indeed ‘wonderfully made.'”