1) A ranking church official in Zimbabwe has affirmed LGBT-negative comments made by the country’s aging dictator, Robert Mugabe, a Catholic. The Archdiocese of Bulawayo’s vicar general, Fr. Hlakanipha Dube, said the church was grateful for the government’s support of limiting marriage to heterosexual couples only, according to Chronicle. In 2015, Mugabe told the United Nations in 2015: “We are not gays. . .Same-sex marriages have no place in Africa. Such behaviour is worse than pigs and dogs.”
2) A spring newsletter from the Ontario English Catholic Teachers’ Association highlighted its new partnership with Egale Canada Human Rights Trust to help teachers in Catholic schools be more supportive of gender diverse students. These efforts include an awareness project, “Drawing the Line – Against Transphobic Violence,” and LGBTQ training workshops for teachers.
3) A teacher in India was allegedly fired because he is gay, a charge officials at St. Joseph’s Autonomous College (a high school) deny. The teacher, Ashley Tellis, said the school’s principal told him students “were disturbed by my ‘personal opinions.” The principal, Victor Lobo, claimed Tellis was fired for breach of contract, reported The New Indian Express.
4) A controversial bishop in Switzerland who has made anti-gay comments in the past has resigned on the occasion of his 75th birthday. In 2015, Bishop Vitus Huonder of Chur cited Scripture passages that suggest lesbian and gay people should be executed, and said a priest who blessed a lesbian couple should resign.
5) The Vatican has named Fr. James Martin, S.J. as a consultor to its Secretariat for Communications, a department newly created under Pope Francis. Martin authored the forthcoming book, Building A Bridge: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion, and Sensitivity, based on his address upon receiving New Ways Ministry’s Bridge Building Award in October 2016.
6) Marking the National Weekend of Prayer for Transgender Justice last month, Marianne Duddy-Burke, executive director of DignityUSA, wrote a piece in The Huffington Postabout why she supports the cause as a lesbian Catholic.
These questions are not just similar: they are deeply interrelated. Indeed, the cause of women’s equality in the church is inextricably linked to the cause of LGBT equality, and vice versa.
DeGeorge described the genesis of the book and its title:
“[Wexler] is not a theologian or historian, she writes, nor does she intend the book to be a definitive work about the views of Catholic women. She seeks instead to inspire conversations among women who, like her, are ‘torn between the faith they love and the institutional church that often sets their teeth on edge.’ . . .
“There is a reason, Wexler says, that she titled the book CatholicWomen Confront Their Church rather than their ‘faith.’ For these women and so many others, it’s not a matter of confronting their faith, but rather confronting an institution that is led exclusively by men.”
Among the nine Catholic women that Wexler profiled are two involved with LGBT advocacy: Marianne Duddy-Burke, the executive director of DignityUSA, and Sr. Simone Campbell, executive director of NETWORK who is most known for her leadership of “Nuns on the Bus.”
Other women in the book include: Teresa Delgado, a Latina feminist theologian; Frances Kissling, founder of Catholics for Choice; and Diana L. Hayes, a theologian who was the first African American woman to earn a pontifical doctorate.
The chapter on Marianne Duddy-Burke follows the contours of her journey as a devout Catholic and lesbian woman. Wexler explained at one point:
“Catholicism is just too important to Duddy-Burke to abandon. So she’s found a different space to practice her faith, a space outside the norms of the institutional church. The Catholicism she practices, she contends, more authentically follows the gospel. . .
“Whatever steps Pope Francis may take to soften the church’s position on same-sex marriage and LGBT issues, she believes that real change has to come from the people in the pews, not the church hierarchy. And she continues to immerse herself in a Catholicism that embraces the sacraments and service to the poor and marginalized.”
Sr. Simone Campbell’s advocacy for LGBT people has increasingly been a part of her larger efforts for social justice. Her organization, NETWORK, is linked with New Ways Ministry in a particular way: the two organizations were singled out by the Vatican in its 2012 investigation of the Leadership Conference of Women Religious for allegedly promoting “radical feminism.” Campbell offered the following wisdom, as reported by Wexler:
“One might have thought that the public denunciation. . .would have signaled to the sisters to lie low until the flap blew over. But Campbell did not express any sense of remorse. ‘When you don’t work every day with people who live at the margins of our society, it’s so much easier to make easy statements about who’s right and who’s wrong.’ Campbell said, ‘Life is way more complicated in our society, and its probably way easier to be eight thousand miles away in Rome.’ . . .
“‘I wish I knew what was in their [the Vatican leaders’] brains. . .The leadership doesn’t know how to deal with strong women.'”
In her latest supportive act for LGBT Catholics, Campbell will lead “Justice and Mercy: Our Faith Challenge?“, a retreat preceding New Ways Ministry’s 8th National Symposium this week. For information, please click here.
Teresa Delgado is a feminist theologian who is both Puerto Rican and a survivor of sexual violence, influenced by liberation and womanist theologies. These aspects of her identity have, in her words, “allowed me to speak in a way that is authoritative around issues of sexuality and faith.” While not explicitly focused on LGBT issues, her work to integrate sex and faith has obvious implications. Wexler wrote:
“Delgado has remained a Catholic despite her deep reservations about the church’s approach to sexual issues, and its misogyny. She regrets that an institution that developed a nuanced ethical position on the concept of a ‘just war’ has failed to explore the nuances of sexual ethics. Within her classroom, where she teaches Christian sexual ethics, she faces students deeply confused about how to apply Catholic principles to their sex lives. Her goal, she says, is to offer them a safe place to discuss their feelings, and to share her own insights about navigating these moral dilemmas.”
Reading the stories of these nine Catholic women is moving, and Wexler’s advice, especially for younger women, is compelling by the end: “Don’t give up on Catholicism just yet. Make it work for you. Fight for it.” DeGeorge’s concluding words will ring true for readers:
“In conclusion, she notes the dangers facing a church that is unwilling to allow women a greater role and voice. . . .[The reader will] come away with a deeper conviction that there is a place for visionary feminist women in the church. Wexler’s book deserves to be read widely, especially among parish-based women’s groups and young women who struggle with their Catholic faith.”
To read Gail DeGeorge’s full review inthe National Catholic Reporter, please click here.
This past week’s announcement by the Vatican that the Congregation for Priests has reaffirmed the 2005 ban on gay men being ordained priests has caused quite a storm of criticism from Catholics in the pews. Here on Bondings 2.0 alone, the Comments from two of our posts on the topic have been numerous, insightful, and angry. It’s worth taking a moment to read the comments from the first post and the second post.
In addition to New Ways Ministry’s response to the Vatican’s document, other Catholic organizations concerned with LGBT and sexuality issues have also strongly critiqued the ban on gay priests. The following are excerpts from some of the statements, with links to the full statements:
Call To Action:
” ‘Call To Action remains deeply disappointed in the Vatican’s on-going rejection of the LGBT community,’ said David Saavedra, Transitional Co-Director of Call To Action, an organization of Catholics working for justice in the Church.
” ‘This document not only reaffirms old Vatican policies, it reaffirms the harmful rhetoric against seminarians and priests who are gay and already successfully serving the Church. Moreover, the document’s language and implications harm the entire Church that is denied the gift of ministry from the good and holy service of gay men who may be turned away,’ said Saavedra.”
For full text of Call To Action’s statement, click here
” ‘This document is extremely disappointing in its approach to gay men called to be priests,’ said Marianne Duddy-Burke, Executive Director of DignityUSA, an organization of Catholics committed to equality for lesbian, gay, bisexual, and transgender people in the Church and society. ‘It is not at all what anyone expected from the “Who am I to judge?” Pope.’ “
” ‘These guidelines are a tremendous insult to the thousands of gay men who have served and continue to serve the Church with honor and dedication. They undermine decades of commitment by these men, and they fail to acknowledge that God calls a great variety of people to the priesthood,’ said Duddy-Burke.”
For full text of DignityUSA’s statement, click here.
Global Network of Rainbow Catholics (GNRC):
“We, the GNRC, stand for inclusion and justice for LGBTI lay people and their families in the Church. We also declare that all religious men and women that followed God’s call to dedicate their life for the construction of the Church deserve the same treatment. ‘There have been tragic instances within our GNRC family where some members who had previously been in seminaries, sadly had to give up on their chosen vocation after their sexual orientation was discovered. And in a few cases, they were very publicly exposed,’ states Ruby Almeida Co-chair of the GNRC and Chair of Quest (England).”
Pushing LGBTI people out of the Church, rather than them being treated with respect and dignity whilst on their vocational calling, has set a dark and reactionary tone. ‘The Church states in many documents that LGBT should live in celibacy, without needing to express their sexuality, yet later says that priesthood is not an alternative. This double-bind message distorts the credibility of the church. And we should not miss the language of a subtle homoerotic seduction into an intimate and exclusive relationship between the priest and Christ that the Congregation for the Clergy uses several times in the document,’ explains Dr. Michael Brinkschroeder Co-chair of the GNRC and project-manager of Homosexuelle und Kirche (Germany).
The Global Network of Rainbow Catholics (GNRC) brings together organizations and individuals who work for pastoral care and justice for lesbian, gay, bisexual, trans, questioning, and intersex (LGBTQI) people and their families
Survivors Network of those Abused by Priests director David Clohessy (SNAP):
“Scapegoating some adults protects no children. Behavior, not orientation, is what matters.
“Half of our 20,000 plus members are women who were sexually assaulted as kids by priests, nuns, bishops and seminarians. It’s just wrong to assume or claim that most victims of child molesting clerics are boys.
“This will almost certainly have no impact whatsoever on the church’s continuing child sex abuse and cover up crisis. Those who hope this will make kids safer will be disappointed.”
Bondings 2.0 will report on other significant reactions to the Vatican document as they become available.
–Francis DeBernardo, New Ways Ministry, December 10, 2016
Religion News Service: “Outcry greets Vatican decision to reaffirm ban on gay priests”
LGBT Catholics and their supporters will gather in vigil at the U.S. Bishops Conference November meeting to remember the victims of the Orlando nightclub massacre and to call on the bishops to acknowledge the reality of LGBT lives.
The vigil, sponsored by DignityUSA, will be held on Tuesday, November 15, 2016, 10:30 AM – 2:00 pm, outside the Baltimore Marriott Waterfront Hotel, 700 Aliceanna Street, Baltimore. Maryland. The demonstration’s twin themes are “A Vigil to Remember the Pulse Victims And Our Murdered Transgender Kin” and “A Call to our Bishops to Dare to Speak our Names:
Lesbian, Gay, Bisexual, Transgender/Gender Queer”
An announcement from DignityUSA explained the purpose of the vigil:
“The Catholic Bishops response (or lack thereof) to the Pulse [the name of the Orlando nightclub] shooting demonstrated that most Bishops still refuse to even say the words ‘Lesbian, gay, bisexual, transgender and queer’ and refuse to acknowledge the reality of LGBT lives. The bishops have also ignored the crisis of violence against our transgender siblings. In response, DignityUSA is calling on the bishops to ‘call us by name.’ “
Participants at the rally will pray the rosary. Many will be holding rainbow rosary bead sets. More information can be found on the event’s Facebook page. For more information, send email to firstname.lastname@example.org .
With few exceptions, most of the U.S. bishops who responded to the nightclub shooting in which 49 people were killed did not make mention of the fact that the targeted victims were LGBT people. In his official response to the shooting, U.S. Bishops Conference President Archbishop Joseph Kurtz did not mention the LGBT factor in the incident and made only a general call to an “ever greater resolve in protecting the life and dignity of every single person.”
San Francisco’s Archbishop Salvatore Cordileone’s statement made the LGBT people even angrier than statements that made no reference to the the victims’ gender identity or sexual orientation. He said: “[R]egardless of race, religion, or personal lifestyle, we are all beloved children of God.”
Even Orlando’s local Catholic leader, Bishop John Noonan, of Orlando did not acknowledge the gay and lesbian dimension of the attack in his response. A diocesan Vigil to Dry Tears, which took place soon after the event, had no evidence that the victims were members of the LGBT community.
There were exceptions, of course. Chicago’s Archbishop Blase Cupichwas one of the first to speak up, addressing the regular Sunday Mass of the Archdiocesan Gay and Lesbian Outreach:
“For you here today and throughout the whole lesbian and gay community, who are particularly touched by the heinous crimes committed in Orlando, motivated by hate, driven perhaps by mental instability and certainly empowered by a culture of violence, know this: the Archdiocese of Chicago stands with you. I stand with you.”
Similarly, Bishop Gerald Barnes of San Bernadino, California, said in his response statement that he wanted to “make clear our condemnation of discriminatory violence against those who are gay and lesbian, and we offer our prayers to that community.”
Bishop Robert Lynch of St. Petersburg, Florida, indicted the Catholic community as partly responsible for anti-gay violence:
“[S]adly it is religion, including our own, which targets, mostly verbally, and also often breeds contempt for gays, lesbians and transgender people. Attacks today on LGBT men and women often plant the seed of contempt, then hatred, which can ultimately lead to violence.
‘This tragedy is a call for us as Catholics to combat ever more vigorously the anti-gay prejudice which exists in our Catholic community and in our country.”
The Catholic community in the pews, and around the world, however, were much more supportive of LGBT people in the wake of the shooting. The following blog posts recount some of their actions and statements :
Here are some news items that you might find of interest:
Vice President Joe Biden, a Catholic, made headlines last month when he officiated at a same-gender wedding. Several church officials criticized him for the action. DelawareOnline.com reports that a small group of Catholics staged a protest at the Diocese of Wilmington’s (Delaware) chancery, calling on Bishop Francis Malooly to “repudiate Joe Biden or resign.” Biden is from Delaware.
A Bondings 2.0 blog post by Cristina Traina about Pope Francis’ comments on the “ideological colonization” of gender was picked up and re-distributed by Religion News Service. Traina revised the article for the new publication.
Diane DeBernardo, who has participated in several New Ways Ministry pilgrimages, was the subject of a National Catholic Reporter personality profile that examined, among other things, her involvement in starting her parish’s LGBT outreach ministry. She is also the sister of New Ways Ministry Executive Director Francis DeBernardo.
DignityUSA, an organization of LGBT Catholics, recently called on U.S. Senator Marco Rubio not to appear at an Orlando conference of anti-LGBT groups, which took place on the two-month anniversary of the Orlando nightclub massacre, reported Miami New Times.
Fr. Mike Tegeder, a Minnesota priest who was a strong supporter of LGBT rights, has passed away from lung cancer. The Minneapolis Star-Tribune said he was “a vocal critic of former Archbishop John Nienstedt and the church’s attempts to block gay marriage, opposition that threatened Tegeder’s status as priest at his two Minneapolis churches, St. Frances Cabrini and Gichitwaa Kateri. He kept his bus driver’s license up to date in case he was dismissed from the priesthood.”
Three months after its release, how to interpret and implement Amoris Laetitia remains one of the most contested issues in the Catholic church today. But this ongoing dialogue, and at times intense debate, could itself be very welcome news.
The Vatican recently defended Pope Francis’ apostolic exhortation on the family through two of its affiliated publications, according to Crux.
Earlier this week, historian Rocco Buttiglione wrote a front page column in L’Osservatore Romano responding to the exhortation’s critics who claim it is not a magisterial document and that it diverges from tradition.
Elsewhere, Cardinal Christoph Schönborn of Vienna gave an interview to La Civilta Cattolica in which he said Amoris Laetitia is not merely consistent with but evolves doctrine on family issues.
Critics have included Cardinal Gerhard Mueller, prefect of the Congregation for the Doctrine of the Faith, Cardinal Carlo Caffarra of Bologna, and Cardinal Raymond Burke, who said the exhortation was a “personal” document from the pope. Several dozen Catholics wrote a letter to 218 church leaders asking for Pope Francis to “respond to the dangers to Catholic faith and morals” which they perceive in the document. Their names have finally been made public by the National Catholic Reporter.
Much of the debate has centered around whether divorced and civilly remarried Catholics should be admitted to Communion. The larger debates, however, are about establishing this document as part of the magisterium and, therefore, the assent that is due to it from Catholics. Additionally, the practical ways the document should impact pastoral care and church disciplines is also a major issue.
Theologian Massimo Faggioli said the present divide around Amoris Laetitia is between those Catholics whose “constrained view” leads them to focus on church law and discipline, and those Catholics who focus on a “renewed emphasis on conscience” as new theological and pastoral questions arise. Writing in Commonweal, Faggioli reflected on the differences in ecclesial reception between Pope Paul VI’s encyclical, Humanae Vitae, and Pope Francis’ exhortation, Amoris Laetitia. He noted, in particular, the way which bishops have responded to these two documents.
After Humanae Vitae, a document equally if not more controversial because it retained the magisterium’s ban on artificial contraception, bishops engaged with one another and high level officials, and even questioned it publicly. Collective responses were issued by episcopal conferences and theologians, and the debates have not yet ceased. In my opinion, this experience is largely what caused Pope John II and Pope Benedict XVI to suppress dialogue in the church and to tie episcopal appointments to matters of sexuality for thirty-some years.
After Amoris Laetitia, Faggioli wrote, the situation is quite different. Instead, there is an “episcopal, magisterial individualism” by which each bishop responds to the document almost in isolation and without collegial discourse among their regional and national peers. Faggioli concluded:
“It is clear by now that a culture of discussion and discernment must be rebuilt among the episcopal leadership of the Catholic Church, starting from the national and continental bishops’ conferences. The reception of The Joy of Love requires a true commitment to a collegial and synodal church, not just mere affect.”
Differences now being expressed about Amoris Laetitia may be the first fruits of a new period in the church, a return to episcopal debates publicly played out. Thomas Groome, a Boston College theology professor, made this point in his response to Amoris Laetitia, telling The Guardian:
” ‘The fact that he’s [Pope Francis] allowing us to talk about these things is a breakthrough. . .It was presumed it was already decided and anybody that was raising this was obviously contrary to the church.’ “
Catholic publications have repeatedly picked up on this theme of Pope Francis inviting dialogue and difference. The National Catholic Reporter‘s editors wrote:
“Francis offers the Catholic community two challenges: To live as a community with parrhesia, speaking and listening to one another with courage and humility, and then to translate the openness of papal actions and documents into pastoral discourse and compassionate action in the parishes.”
The Tableteditorial highlighted the shift to a dialogue in their headline: “Power of conscience puts laity at centre of change.” They further editorialized:
“It would be right to describe the publication of Amoris Laetitia by Pope Francis as a minor earthquake, though one preceded by plenty of warning tremors. And while the Catholic Church’s foundations may have been shaken, the walls and roof are still standing. Francis was well aware when he was elected Pope that the basic weakness in the Church’s mission to evangelise was its reputation as a stern and unforgiving teacher in the field of sexual and marital ethics, something that touches people’s lives most intimately. Put simply, it did not sound like the gentle voice of a loving mother. Francis had to respect as far as possible the content of the teaching. But he could change the one thing that may matter more than content for ordinary Catholics – its tone.”
“This is not a recommendation of laxity or relativism. It is a recognition of human complexity and an endorsement of subsidiarity, a principle not restricted to politics. Only (properly trained) local pastors can be familiar enough with the members of their flock to undertake the kind of ‘practical discernment’ necessary to apply the church’s rules without deepening the wounds caused by divorce or abandoning the already abandoned.”
Marianne Duddy-Burke, executive director of DignityUSA, said the flourishing of open and honest discussions in the church is an “unintended, but very welcome” aspect of Francis’ papacy. She wrote in The Huffington Post:
“[Pope Francis’] acceptance, even encouragement, of the expression of divergent opinions represents a dramatic shift in tone from a pontiff. . .After nearly 30 years during which agreement with official Church teaching seemed monolithic among Catholic leadership, having these differences of opinion out in the open is a very hopeful sign. Now we can acknowledge that, just as there is diversity among lay Catholics in views of LGBTQ people, the same is true of those responsible for developing and implementing Church policy. While those willing to question current teaching and practice still represent a minority of Church leaders, their voices are being heard, and it is likely that others may join them in the months ahead. This could help shift the focus from the utterings of Pope Francis to a recognition that there is a community of leaders responsible for Catholic teaching and policy. And as more and more Catholics, grassroots and leadership alike, stand up for the civil and ecclesial rights of LGBTQ people and families, the cultural and political identity of Catholicism as firmly opposing gay and transgender rights will quickly crumble, further weakening efforts to maintain oppressive structures.”
While it is clear that the dialogue and debate are now happening, what is less clear is what the impact will be. Some bishops, like Vienna’s Cardinal Christoph Schönborn or Chicago’s Archbishop Blase Cupich, have welcomed the document wholeheartedly. Others, like the critics mentioned above or Philadelphia’s Archbishop Charles Chaput, will be obstructionist. For the rest of the faithful, this renewed dialogue and debate in the church is largely welcomed, but this path will require far more engagement from all Catholics to discern how Amoris Laetitia should impact the life of the church, especially when it comes to LGBT people and others marginalized in the church.
Bishops in the Philippines responded to the Orlando massacre by sharply condemning anti-LGBT violence.. Their statement joins other Catholic reactions to and reflections about the Orlando attack.
The Catholic Bishops Conference of the Philippines (CBCP) released a statement, signed by Archbishop Socrates Villegas of Lingayen Dagupan, that immediately identified the shooting as a “hate crime.” The Conference continued, according to GMA Network:
“First, this was a hate-crime — the murder of persons because of disgust for their sexual orientation. Bearing in the depth of his or her soul the image of the Creator, no human person should ever be the object of disgust. . .
“No matter that we may disapprove of the actions, decisions and choices of others, there is absolutely no reason to reject the person, no justification for cruelty, no reason for making outcasts of them. This is a project on which we, in the Philippines, must seriously embark for many are still forced to the peripheries because the norms of ‘decent society’ forbid association with them.”
Noting the Jubilee Year of Mercy called by Pope Francis, CBCP’s statement said that, “As important as it is to be right, it is far more important to be merciful!” They called for more dialogue, and for the government and all Christians to protect LGBT lives because the unity in Christ outweighs any differences. Their statement sharply contrasts with responses from many of their episcopal counterparts in the U.S. who failed to recognize the Orlando shooting as targeting LGBT people.
Terence Weldon, writing for Quest, a U.K. group for LGBT Catholics, also queried how Catholics can concretely respond, expanding the discussion to include the entire faithful:
“What are we to do, ourselves, to combat the homophobia that is is fostered within some sectors of the Catholic Church and its practice?
“We must never forget that ‘the Church’ is far, far more than just the bishops and priests, but includes all of us. When Catholic teaching tells us to oppose and condemn any form of violence or malice, in speech or in action, against homosexuals, that is a command to all of us, as individuals and collectively, as an organization. How have we responded up to now, to that command? How can we do so, in future? Is there room for improvement, in our response?”
One way the church has responded positively to the massacre in Orlando is through efforts by Catholic Charities of Central Florida to help victims and their families, reported the National Catholic Reporter. Catholic Charities has provided bilingual staff and pastoral care providers who have assisted with translation, immigration matters, burial arrangements, and counseling.
Frank Bruni, a columnist for The New York Times who is gay and Catholic, wrote that now is a time for solidarity with LGBT people. Bruni implored anti-LGBT politicians to act for solidarity, using words that could be equally applicable to the U.S. bishops, whom Bruni criticized in the column:
“Just show up. And by doing so, show that the absence of ‘gay’ or ‘L.G.B.T.’ in your statements immediately following the Orlando massacre. . .isn’t because you place us and our concerns behind some thick pane of glass with a Do Not Touch sign that stays up even when blood and tears pool beneath it. . .You want to show our enemies what America stands for? Then stand with us.”
John Freml, coordinator of the Equally Blessed Coalition, wrote in The State Journal-Register that in his Diocese of Springfield, Illinois, Bishop Thomas Paprocki had been silent thus far. Freml commented:
“The silence of our own bishop, and the refusal of other Catholic bishops to even name the LGBT community, not only contributes to the continuing invisibility and marginalization of LGBT people in our church, but it quite literally results in their deaths. I am baffled at how our bishops can call themselves ‘pro-life,’ when their actions have clearly demonstrated that they do not value all human life equally.”
In the Equally Blessed coaltion’s statement on Orlando, they noted:
“While we struggle against the forces of homophobia in our church and in our society, we must also remain steadfast in our opposition to racism, Islamophobia, and xenophobia in all its forms.”
LGBT Catholics Westminster Pastoral Council, an outreach effort by the diocese of Westminster (London), expressed their solidarity in a statement, recalling their own origins as a response to an episode of anti-LGBT violence:
“Having ourselves been born, as a worshiping community, out of the 1999 Admiral Duncan Soho bombing when three people were killed and 83 people injured, we know only too well that such violent attacks on our communities are never far away.
“LGBT targeted hate-crimes must be recognised for what they are: assaults on the precious dignity of each human being as ‘wonderfully created as God’s work of art’ (Psalm 139). We call upon religious leaders of all faith traditions to recognise the reality of the Orlando outrage. We specifically call upon our Catholic leaders to acknowledge how the language of some official documents on sexual orientation can, in fact, incite and support those who commit such violence.”
LGBT Catholics Westminster’s statement called on Pope Francis and the Vatican to respond with concrete actions combatting anti-LGBT violence and discrimination, including “support the global decriminalisation of homosexuality, with an end to the use of the death penalty and torture for LGBT people.”
Marianne Duddy-Burke, executive director of DignityUSA, released a letter to Pope Francis about church leaders’ problematic responses. In the letter, which followed up the organization’s initial statement, Duddy-Burke wrote:
“To fail to explicitly acknowledge [victims’ LGBT identities] strips the victims, the survivors, the injured, the grieving of an essential component of their humanity. It sends a message to their loved ones and families that this part of their identity should not be named, affirmed, and celebrated as they are remembered.
“It also means that you and many other Catholic leaders have missed yet another important moment to explicitly and unequivocally condemn violence directed towards LGBT people. Vague references to ‘respect for the dignity of all people’ or other such phrases are sinfully inadequate, whether in response to the horror in Orlando, or when addressing the persecution faced by LGBT people anywhere in the world.”
Fr. Joseph McShane, president of Fordham University, New York, affirmed in a statement that solidarity with communities affected by the massacre, including LGBT ones, was not only consistent with the University’s Jesuit and Catholic identities, but necessary because of these identities :
“As a Jesuit university (and hence a university whose entire life and mission is inspired by the Gospel and its challenge to live in love), Fordham joins people of good will around the world in condemning the Orlando attack. In addition, however (and precisely because of our Jesuit identity), the University offers its heartfelt support to the LGBT and Latino communities both on campus and throughout the country. It also offers its equally heartfelt prayers to the families and friends of those who died so senselessly on Sunday morning.”
To read Bondings 2.0‘s full coverage of the Orlando massacre and Catholic responses to it, please click here.