Remembering Matthew Shepard: Encountering Solidarity, Countering Isolation

Today’s post was written by guest blogger Alfred Pang is a PhD student in Theology and Education at Boston College.

By Alfred Pang, October 12, 2016

I experienced a micro-aggression about a year ago at Mass. It was during a homily that listed, in a single breath, the Magisterium’s teachings against contraception, divorce and same-gender marriage. It obliterated the complexity of each issue. There was, of course, the typical mention of the natural complementarity of male and female as biologically designed by God. Such preaching was not new to me, but until then, I had been able to shut it out, numbing myself to what is said and mustering enough generosity to understand that some homilists do not know any better.

Matthew Shepard

On this particular occasion, I could not. Instead, I simply shut down. I felt invalidated within the church I love as a gay Catholic man. I was angered by the quick dismissal of fruitful same-gender love. I found myself isolated and silenced in the broken shards of the church in which homophobia goes unrecognized. I simply shut down. Such is the power of micro-aggressions, whose cumulative toxicity, often unbeknownst to the offenders, wears down our souls, wearies our bodies and renders our selves invisible.

What aided in my recovery was remembering the story of Matthew Shepard, a gay college student who was brutally beaten, tied to a fence on the outskirts of Laramie, Wyoming and left to die on a cold October night in 1998. I recalled, in particular, Dennis Shepard’s (Matthew’s father) statement to the court at the trial of his murders. These words comforted me:

“By the end of the beating, his body was just trying to survive. You left him out there by himself, but he wasn’t alone. There were his lifelong friends with him—friends that he had grown up with. You’re probably wondering who these friends were. First, he had the beautiful night sky with the same stars and moon that we used to look at through a telescope. Then, he had the daylight and the sun to shine on him one more time—one more cool, wonderful autumn day in Wyoming. His last day alive in Wyoming. His last day alive in the state that he always proudly called home. And through it all he was breathing in for the last time the smell of Wyoming sagebrush and the scent of pine trees from the snowy range. He heard the wind—the ever-present Wyoming wind—for the last time. He had one more friend with him. One he grew to know through his time in Sunday school and as an acolyte at St. Mark’s in Casper as well as through his visits to St. Matthew’s in Laramie. He had God.”

The assurance that God is with me brought me much consolation. God’s presence endures as life not in spite of but in the midst of loss and death. Dennis Shepard’s description of God’s presence in creation and, as Creator, embracing Matthew in Her womb of life, is powerfully evocative. God must have grieved. And in our pain, God grieves with us. We have God because God first loved us. “God is love, and those who abide in love abide in God, and God abides in them” (1 John 4:16).

Alfred Pang

During my recovery, I realized that God is present not simply to piece together the broken pieces of my life. God is just not into patchwork! God’s daily invitation to us to be reconcilers in Christ is not simply to be a people who patch things up. Rather, God creates us anew and calls us to be co-transformers in the world in light of our wholeness in Christ who holds all things together. I am reminded by Mr. Shepard’s words that the pain that I was experiencing is not mine alone, but shared in the interconnection of our many individual lives held and sustained by the One divine breath of God that blows creation into being.

This recognition of the inter-connectivity of our lives, I suggest, lies beneath the decision of Matthew’s parents not to press for the death penalty against Aaron McKinney and Russell Henderson, the two young men responsible for Matthew’s violent murder. It is also this attentiveness to the oneness of God’s divine life reflected in diversity that propelled their founding of the Matthew Shepard Foundation just months after their son’s death. In the witness of Matthew’s parents, I gradually found hope and healing.

Today, we commemorate the 18th anniversary of Matthew’s death and I’m struck that Matthew would have been my age if he were alive today. And today, I know Matthew is alive when we remember the reality of violence being directed at young people due to their gender identity/expression and sexual orientation. Hate is, of course, to be resisted.

Beyond physical violence, Matthew’s story also points to the violence of isolation engendered by micro-aggressions cumulatively experienced in our families, schools, churches, and communities. More than an issue of unjust discrimination, every instance of someone fired from ministry or of another teacher dismissed from a Catholic school because of sexuality fuels this culture of isolation, leaving young people feeling abandoned, especially those who are wrestling with their experiences of sexual marginalization.

In today’s Gospel lectionary reading, we hear Jesus speaking to “the scholars of the law”: “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them” (Luke 11:46).

William McNichols, “The Passion of Matthew Shepard”

Jesus’ words are sharply poignant in light of our remembrance of Matthew. Jesus’ words ought to trouble us to confront not only our moral self-righteousness but also our complicity in turning the rich openness to God’s life within the Christian tradition into an enclosed grave for LGBT people and their families. Together with the crucified Christ, let us be stirred by Matthew’s death to lament over the continuing loss of young LGBT lives due to the distress experienced in isolation.

Yet, let us also be challenged that death does not have the last word. God’s enduring presence as life calls us forth to resist dehumanization by first recognizing that violence in any form is never deserved and deserving. Instead, we deserve to be loved as persons created in the image and likeness of God. There are no damaged people. There are only intersecting systems of dominance due to homophobia, heterosexism, racism, and classism that damage relationships.

Do not wait too long to tell someone how proud you are of them. This is the coming out that we all need to do to reverse slowly but surely this life-sapping culture of isolation. And may our families be the first spaces that need to be de-isolated, to be converted into spaces where blessings are shared in the midst of losses, and where our grief and joy, pain and hope are embraced as one, through a commitment to forgive, serve, and witness in God’s divine life. Anything less than these can only mean that Matthew and many other LGBT youth have died in vain, and our remembrance meaningless.

On October 20, people worldwide will “go purple” for #SpiritDay 2016 to resist anti-LGBT bullying and bias that youth experience in schools. For resources on how Catholics, and specifically Catholic schools, can get involved, please click here.

To read a Lenten reflection on Matthew Shepard posted earlier this year on Bondings 2.0, please click here.

In Wake of Student’s Suicide, Catholic Parents Call for Safe Schools

Daniel Fitzpatrick

Catholic parents of LGBT children are expressing their sorrow over a teenager’s suicide in New York, as well as their commitment to ensuring Catholic education is safe for all students.

Daniel Fitzpatrick died by suicide on August 11, having faced intense bullying from classmates at Holy Angels Catholic Academy in Brooklyn. He left a note in which Fitzpatrick said, “I gave up. The teachers didn’t do anything. . .I wanted to get out.”

The Board of Fortunate Families, an organization by and for Catholic parents of LGBT children, released a statement on Monday saying it was “saddened to hear” about Fitzpatrick’s death:

“We on the board of Fortunate Families are painfully aware that any child who is badgered and bullied is at greater risk for isolation, marginalization, depression, and sadly, suicide. Catholic Social Teaching holds that all of our children are persons who deserve life, dignity, respect and the freedom to live their potential to the fullest. All our children deserve to be educated in environments that embody that social teaching.”

A board member who lost a child to suicide acknowledged that suicide is the second leading cause of death in young adults and that suicides are deeply painful for the families and communities left behind. As they bury their son and brother, the Fitzpatrick family is considering, too, how to end bullying. A crowdfunding page which sought to raise money for unexpected funeral expenses has now raised more than $120,000. The family said they wish to use these funds to “give Daniel a proper memorial, as well as shine a bright light on the bullying that killed him. . .and allow for his legacy to live on.”

The student’s father, Daniel Fitzpatrick, posted a heart-wrenching video to Facebook. He spoke lovingly about his son, and affirmed his own commitment to intervene against bullying if he encounters it, including against LGBT youth:

“No parent should have to bury their child. No child should have to go through what my son went through. . .Bullying unfortunately is an epidemic. It ain’t right. . .If I ever see any child in my life from now on and I witness them and I see doesn’t matter if its boy, girl, straight, bi, transgender now. If they’re bullied, I will knock them out.”

Though Fitzpatrick did not identify as an LGBT person as far as anyone knew (he was bullied about his weight and his grades), his death is a moment for Catholic educators to reflect on the myriad ways in which schools are made unsafe. This includes problems for students of diverse sexual and gender identities, and students who may be questioning their identities. The Fortunate Families Board continued:

“We call on all involved in Catholic education to re-double efforts to prevent bullying and assist each child to reach their full potential, regardless of physical attributes, academic achievements or other characteristics which may make a student seem ‘different.’

“Although too late for Daniel, we are glad to see that the Brooklyn Diocese is re-examining its bullying prevention policies and training, and we pray that these also apply to students bullied because of their gender identity or sexual orientation.”

Catholic education intends to form young people through faith to live flourishing lives, and to live authentically as themselves in service to others. As such, the church’s educational ministries should be sanctuaries for young people to come to know themselves, discern deep questions, and feel God’s love. Mercy and inclusion should be the hallmarks of every Catholic school. Earlier this week, educator Kevin Welbes Godin of Egale Canada wrote about the work Ontario’s teachers have done to create safer Catholic schools for LGBT students.

That good work is happening elsewhere, but is not widespread enough yet, and it is not happening quickly enough. As another school year begins, and we pray for Daniel Fitzpatrick and his family, let us each consider how we – as parents, as students, as teachers, as alumni, and as the faithful – might contribute so that Catholic education is safer and more inclusive of all God’s children.

–Bob Shine, New Ways Ministry


Fired Church Worker’s Lawsuit May Proceed Against Archdiocese, Court Rules

Colin Collette

A federal court in Chicago has ruled that a fired gay church worker’s discrimination case against his former employers may proceed as he had hoped.

The Archdiocese of Chicago had filed a motion to dismiss former music director Colin Collette’s lawsuit against both Holy Family Catholic Community in Inverness, Illinois, and the archdiocese itself. The court ruled against the Archdiocese’s motion, reported the Chicago Daily Herald, and said the case over whether Collette was fired for “entering into a ‘nonsacramental marriage'” may proceed.

Kerry Lavelle, the church worker’s lawyer, said they were “extremely pleased” with the ruling because they “believed all along that Colin has an actionable claim.” She continued in a press release:

“There remains a long road ahead but this validates our position that the suit merits review by the court. . .We had sincerely hoped to negotiate Colin’s return to his job but short of any further dialogue with the Archdiocese, we will continue to pursue remedy through the courts which we know could be a lengthy process.”

The Archdiocese rebuffed mediation efforts last fall, though Collette did meet with former Cardinal Francis George shortly after the firing. Collette sued the Archdiocese and the parish earlier this year for violating federal, state, and local non-discrimination protections. This latest ruling follows an earlier finding by the U.S. Equal Employment Opportunity Commission that there is sufficient possibility of discrimination for a lawsuit.

Collette was fired in 2014 as Holy Family’s music director, a position he had held for seventeen years, when he publicly announced his engagement to another man. His lawsuit seeks Collette’s reinstatement as music director, along with back pay and damages.

This firing was traumatic for the Holy Family Catholic Community. 700 parishioners at a town hall conversation about the incident welcomed Collette with a standing ovation, and one parishioner expressed anger and disappointment at the treatment of Collette, saying: “Everybody was welcome…That’s become a lie.

This firing also raises questions for Chicago’s Archbishop Blase Cupich. Last December, he said the consciences of LGBT people must be respected and even endorsed legal protections for families headed by same-gender partners. Cupich, appointed by Pope Francis, offered a more pastoral voice during the Synod on the Family and told Bondings 2.0 that process would have benefited from hearing lesbian and gay people share their experiences. Yet, Collette and another fired gay church worker in Chicago, Sandor Demkovich, have open discrimination complaints which the Archdiocese is adamantly defending.

Though more than 60 church workers since 2008 have lost their jobs in LGBT-related employment disputes, there have been only a few legal victories. A teacher fired from a Catholic school in Italy won her lawsuit in that country. And Matthew Barrett settled with the Catholic school which had rescinded a job offer after finding out he was a married gay man. Colleen Simon reached an out of court settlement with the Diocese of Kansas City-St. Joseph after being fired from her parish social justice job.  Flint Dollar also reached a settlement with the Macon, Georgia, Catholic high school that fired him as band director.  Marla Krolikowski also reached a settlement in her suit against a New York City Catholic high school which fired her when she transitioned genders.

Whether Colin Collette will join this small, but growing list is uncertain. But Archbishop Cupich could ensure justice by ending the Archdiocesan defense efforts, apologizing to Collette, and enacting reconciliation efforts to heal the wound of anti-LGBT discrimination in the church.

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 50 incidents since 2008 where church workers have lost their jobs over LGBT identity, same-sex marriages, or public support for equality.

–Bob Shine, New Ways Ministry


Fired Lesbian Teacher Wins Discrimination Case Against Catholic School in Italy

Students at L’Istituto Sacro Cuore

A Catholic school in Italy has been found guilty of discrimination for firing a teacher based on speculation about her sexual orientation.

A labor court fined L’Istituto Sacro Cuore (The Sacred Heart Institute) in Trent 25,000 euros, reported Religion News Service (RNS), payable to the former teacher. The Institute must pay an additional 1,500 euros to both a labor union and civil rights association. Alexander Schuster, the anonymous teacher’s lawyer, celebrated the ruling as protecting church workers’ rights to privacy, saying:

” ‘The use of contraceptives, choices such as cohabitation, divorce, abortion, are among the most intimate decisions a person can make and must not concern an employer.’ “

The teacher, for whom reports used the pseudonym “Silvia,” claimed that, in a meeting with Sister Eugenia Libratore, the school’s headmistress and mother superior of the religious order which runs the Institute, Silvia was asked about her relationship with a woman with whom she lives. The headmistress said she had heard rumors about Silvia being a lesbian woman, and sought to clarify the teacher’s relationship in the interests of ‘protecting the school environment.’

Under scrutiny, Silvia refused to answer any questions in that meeting and rejected Libratore’s suggestion that the headmistress could “turn a blind eye if [Silvia] was willing to ‘solve the problem.'”

Silvia later came out as a lesbian women who is in a partnership after her teaching contract was not renewed by the school. Thoughs Silvia was a veteran teacher whose job performance was deemed “adequate and professional,” Libratore defended the firing on the grounds that Catholic identity “must be defended at all costs.” At the time, Silvia described her firing as “medieval.”

The labor court ruled that assuming a church worker’s sexual orientation in an  employment evaluation is discrimination. RNS noted:

“Going further, the court argued it was a case of collective discrimination, because the incident would have a damaging effect on anyone potentially interested in working at the school.”

Italy made employment discrimination based upon sexual orientation illegal in 2003. When Silvia was fired in 2014, the Italian government’s Education Minister Stefania Giannini became involved in the case. Some 20 senators supported Silvia.

Victories in cases of discrimination against LGBT church workers and their allies are rare. Of the more than 60 church workers who have lost their jobs in LGBT-related employment disputes since 2007, only a handful have won legal cases, had church institutions reverse their decision, or had church institutions defend LGBT employees.

Silvia’s win in Italy is a positive step, especially in a country where the Catholic hierarchy still heavily influences politics. This year, despite ecclesiastical opposition, Italian legislators advanced LGBT rights by passing a civil unions law. More firings could be on the horizon as more couples enter legal partnerships and marriage.  Church leaders could end this firing scourge by prioritizing the gifts and contribution that these church workers bring, and by respecting the privacy of their lives outside the workplace.

For Bondings 2.0‘s full coverage of 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 50 incidents since 2008 where church workers have lost their jobs over LGBT identity, same-sex marriages, or public support for equality.

–Bob Shine, New Ways Ministry

Church Should Apologize to Gay People, Says Top Adviser to Pope Francis

Cardinal Reinhard Marx

The Catholic Church should apologize to lesbian and gay people for the harm it has caused to them, said a top cardinal and close advisor to Pope Francis.

Cardinal Reinhard Marx of Munich and Freising, speaking to the Irish Times after his address at a Dublin conference, said:

” ‘The history of homosexuals in our societies is a very bad history because we’ve done a lot to marginalise [them]. . .As church and society, we’ve also to say “sorry, sorry.”

“Until ‘very recently’, the church, but also society at large, had been ‘very negative about gay people . . .it was the whole society. It was a scandal and terrible.’ “

Marx was in Dublin at Trinity College for the Loyola Institute’s conference, “The Role of Church in a Pluralist Society: Good Riddance or Good Influence?” He called for the church to engage positively with the world, acknowledging historical periods when “Christian faith wasn’t on the right side” of societal developments.

Addressing specifically civil rights for lesbian and gay people, the cardinal said governments should “make regulations for homosexuals so they have equal rights or nearly equal.” He explained his “nearly equal” qualification is because church teaching opposes marriage equality, describing heterosexual marriage as a “special relationship.” But Marx followed up by affirming the legal recognition of same-gender relationships, reported Catholic Philly:

” ‘We have our moral position [on marriage] and that is clear but the secular state has to regulate these [same-gender] partnerships and to bring them to a just position.’ “

Marx, who is a member of the Council of Cardinals advising Pope Francis, also commented about the two-year Synod on the Family process. According to the Irish Times, he expressed shock that some bishops could dismiss the commitment and service revealed in same-gender relationships:

” ‘We have to respect the decisions of people. We have to respect also, as I said in the first synod on the family, some were shocked but I think it’s normal, you cannot say that a relationship between a man and a man and they are faithful [that] that is nothing, that has no worth.’ “

Marx, the president of the Commission of the Bishops Conferences of the European Community, has a generally supportive record on LGBT issues in the church. Most recently, he attended Germany’s Catholic Day gathering which draws more than 30,000 people and, for the first time, this year welcomed LGBT organizations.

During the 2015 Ordinary Synod of Bishops, Bondings 2.0’s Francis DeBernardo, who covered the meeting from Rome, described Marx as “one of the strongest pro-gay voices.” The German working group which he moderated acknowledged the harm that “hard and merciless attitudes” in the church have harmed marginalized communities that include gay people and urged bishops to seek forgiveness.

In interviews during and after the Synod, Marx said God would not focus solely on a person’s sexual orientation, but on whether people in same-gender relationships were “faithful, care for one another and intend to stay together for life.” The church must begin its sexual ethics from “love, fidelity and the search for a life-long relationship” and not merely see a person “from only one point of view, without seeing the whole situation of a person.”

Cardinal Marx’s record on LGBT issues is not entirely positive. He maintains a heteronormative defense of marriage and, in response to the lay-led Central Committee of German Catholics’ call for the church to bless same-gender partnerships, called some of their proposals “theologically unacceptable.

His latest remarks in Ireland are, nonetheless, a positive and welcome development. An apology by the Catholic Church for its part in discrimination and violence that LGBT people have faced would be a major step toward reconciliation.  This step would be especially strong if it came from Pope Francis, whose condolences after the massacre in Orlando would not acknowledge the LGBT victims targeted, just as he neglected LGBT issues during his 2015 trip to two nations in Africa which criminalize homosexuality. Church leaders should listen to Cardinal Marx’s wisdom and consider how their words and actions could advance reconciliation with LGBT people and their families.

–Bob Shine, New Ways Ministry


Catholic School’s New Policy Excludes Transgender Students from Enrolling

Students at Mount Saint Charles Academy

A Catholic school in Rhode Island explicitly is denying admission to transgender students in a new policy which also says it will no longer allow any current students who identify as transgender to continue attending the school.

Mount Saint Charles Academy, a co-ed middle and high school in Woonsocket, issued the policy in its Parent-Student Handbook for the 2015-2016 school year. Under the “Philosophy of Admissions,” the Handbook notes:

“Mount Saint Charles Academy is unable to make accommodations for transgender students. Therefore, MSC does not accept transgender students nor is MSC able to continue to enroll students who identify as transgender.”

Administrators at the Brothers of the Sacred Heart school are refusing to comment, and the Diocese of Providence said these policies are handled on a school-by-school basis. It is unclear if any applicants had been denied admission or if any students had been asked to leave due to this policy, according to Go Local Providence. This policy does appear to contradict the school’s mission statement, however, which states that, “Each and every student is known, valued, treasured and taught in partnership with the family.”

Alumni have organized themselves to protest the policy, forming a group on Facebook called Concerned Alumni Against Mount St. Charles Trans-Exclusive Policy, which already has 700 members.  They  launched a petition, available here. In a statement, reported at, alumni expressed their disappointment and said this policy was “wholly uncharacteristic of the institution.” They continued:

“We love Mount Saint Charles and what it meant to us. . .This is an opportunity to learn, grow, and come together to push past our differences. We look forward to speaking further with administration to find a resolution to this painful decision.”

Concerned alumni questioned what was meant by “accommodations” in the policy, and they suggested that solutions for trans students existed “beyond outright expulsion and refusal of admittance.”

Many questions arise when an administration remains silent. Is this policy a response to a transgender applicant or to a student’s coming out? Is it preemptively released to exclude trans students? Is it an honest acknowledgment the school is not a safe space for trans students?

Whatever the answers to these questions and the intentions behind such a ban, the policy itself is not rooted in Catholic teaching or sensibility. Gender identity is a pastoral, not doctrinal issue, as Msgr. Keith Barltrop, a liaison for Cardinal Vincent Nichols to London’s LGBTQI Catholics, said last year. Barltrop affirmed further that the church should be “fully supportive” of people who transition. Catholics in the U.S. overwhelmingly support transgender protections in law and historically Catholic nations have led global progress to protect people with diverse gender identities.

In view of this reality, the policy at Mount Saint Charles reads as simply apathetic. Administrators seems unconcerned to make the extra efforts. This school’s puzzling decision raises two points. First, gender identity is complex. The church’s response must be informed and humble, listening to the lived experiences of trans people and acknowledging scientific and cultural advances in understanding. Catholics should be particularly attentive to the intense marginalization trans people face and the suffering they endure–suffering which is too often caused by church ministers. This type of ministry is particularly needed in Catholic education as a way to support youth in coming to know themselves as God intended.

Second, administrators have a responsibility to trans students, to all students, to the school community, and to the church’s mission to expend the time, energy, and resources necessary to live out their mission statement. Their new policy fails to do so. Thankfully, there are hundreds of alumni —and perhaps even students, parents, faculty, and staff–willing to contribute to this effort and ensure appropriate accommodations can be provided.

Today, LGBT advocates will gather for a peaceful witness outside the school as applicants sit for the entrance exam. Let us hope Mount Saint Charles’ administrators listen to their alumni and reverse this policy by next fall so that students of all genders may truly be “known, valued, and treasured” by then.

–Bob Shine, New Ways Ministry


U.S. Catholics Overwhelmingly Reject LGBT Discrimination by State Legislatures

RuizNondiscrim.jpgMarriage equality’s legalization in the United States last year has prompted an anti-LGBT backlash at state and local levels. Bills ostensibly defending religious liberty  allow legal discrimination for opponents of equality. Conversely, ordinances to expand non-discrimination protections  for LGBT people face strong religious opposition. Where are Catholics amid these debates?

New polling from the Public Religion Research Institute (PRRI) shows 73% of U.S. Catholics support LGBT nondiscrimination protections, two points higher than the 71% U.S. average. 61% of Catholics oppose allowing business owners to deny service to LGBT people. Even those opposed to marriage equality are far more approving of non-discrimination protections, according to PRRI CEO Robert P. Jones.

This widespread Catholic support for civil rights is driven by strong support from the lay faithful. For instance, James Rowe, a Catholic who is and the executive director of Believe Out Loud, said it is the mission of LGBTQ Christians and allies to “mobilize love” when anti-LGBT religious groups seek to institutionalize their discriminatory theologies. Rowe reflected on his own Catholic faith in view of South Dakota’s HB 1008 which would have mandated students use restrooms and locker rooms according to their assigned at birth sex:

“The very idea behind this harmful law is discrimination, plain and simple—and discrimination has no place in Christianity.

“My Catholic teachings tell me that Jesus stood in solidarity with those who are most often bullied and ostracized by others—and I believe today, Jesus would have been in Pierre, South Dakota, standing at the steps of the Capitol building demanding that Governor Daugaard veto this harmful bill.”

Believe Out Loud joined LGBT, educational, and civil liberties organizations in delivering 80,000 signatures opposing the bill, which was thankfully vetoed by the governor earlier this week.

Buzzfeed reported at least 105 similar pieces of legislation at the state level which seek to curtail civil rights rooted in sexual and/or gender identity, or allow the denial of services to LGBT people. None have yet passed, but there is momentum in at least eight states.

Unfortunately, the church’s leadership differs from the faithful, despite Catholic teachings which say every sign of unjust discrimination must be opposed. South Dakota’s bishops, Robert Gruss of Rapid City and Paul Swain of Sioux Falls, released a letter expressing their support for HB 1008. Religious leaders’ opposition and legislators’ questionable coupling of Church and State can create a belief that LGBT and religious belief are at odds with one another in these debates. It is a frequent refrain here at Bondings 2.0 that Catholics support LGBT justice because of their faith and not in spite of it.

Mychal Copeland, who co-edited Struggling in Good Faith, an interfaith anthology about LGBTQI inclusion, challenges the idea that LGBT justice and religious belief are at odds.  In Copeland suggested that currently “every American religious tradition is engaged in a struggle about LGBT inclusion” and there are changes happening, even if quite slowly. He continued:

“[T]here is a prevailing assumption that individuals will hold anti-LGBT religious doctrine above other religious ideals. More and more religious leaders and lay people are prizing overarching principles of faith, such as compassion, love, dignity, and welcome over negative religious legislation. . .Americans are more likely to see that [LGBT] individual as someone who should be able to rent an apartment, keep a job, and even marry the one they love.”

Church teaching does not allow for discrimination, meaning it should be unthinkable that Catholics would support any “right to discriminate” bills or oppose nondiscrimination protections. Sadly, this is not the case. If church teaching does not suffice, then perhaps we need to appeal to the deeper love expected of Christians by Jesus. It is Jesus’ kind of love which led early Christian writer Tertullian to note how his pagan contemporaries said, “See how those Christians love one another.” Catholics are certainly supportive of LGBT communities because of this love, but we must keep working to ensure that our church and our Christian faith are not used any further to deny the civil rights due to LGBT communities.

–Bob Shine, New Ways Ministry