Homosexuality is a “gift from God” according to one bishop in Brazil, who said his intentions in preaching on the topic were about saving the lives of LGBT people who may be at risk.
Bishop Antônio Carlos Cruz Santos of Caicó made the positive remarks in a July homily, telling Mass-goers:
“‘If [being gay] is not a choice, if it is not a disease, in the perspective of faith it can only be a gift. . .The gospel par excellence is the gospel of inclusion. . .The gospel is a narrow door, yes, it is a demanding love, but it is a door that is always open.'”
Cruz added that perhaps “our prejudices do not get the gift of God” in LGBT people. Prejudice, he said, puts “concept before experience” and creates a negative impact.
As a black bishop, he related the situation with homosexuality today to a time when black people were enslaved due to white people’s prejudices, adding:
“‘Just as we were able to leap, in the wisdom of the Gospel, and overcome slavery, is it not the time for us to leap, from a perspective of faith, and overcome prejudices against our brothers who experience same-sex attraction?'”
Cruz also preached that people discover their sexual orientation rather than choose it. People of all sexual orientations have a choice about how to express that sexuality either “in a dignified, ethical way, or in a promiscuous one,” he added.
Crux reported that Cruz was prompted to make these statements after hearing a radio segment on the high rates of suicide in transgender communities. Moved by their suffering, Cruz considered the many LGBT people “who feel misunderstood and unloved by us, who are Church, by their families, by their society and even by themselves.”
Facing criticism, Cruz clarified his intentions in a statement the following week, saying his concerns were pastoral and not doctrinal. He wanted to “save lives, contributing so that we can overcome the prejudices that kill and enter into the dynamic of God’s mercy that respects, rescues and saves people.” Cruz’ statement continued:
“As Pope Francis told us many times, people already know by heart the doctrine of the Church about abortion, divorce and homosexual acts. . .He asks us not to be obsessed with sin, increasing the wounds of these people, and insists that the doors of the church are open to welcome, instruct, discern, love in order to bring salvation to all without exception.”
It is an often repeated but never tired truth that having one’s heart really broken open is key for committing oneself to solidarity with people forced to the margins. From the radio story, through his own reflections, and using contemporary knowledge about sexuality, Cruz was enabled to offer words of compassion and hope. His homily and statement were wonderful first steps, and I hope he will keep that commitment growing by not only preaching but acting to save lives and affirm people’s dignity wherever LGBT communities are under attack.
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.
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).
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).
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.
One of the places where Catholicism and gender are most strongly inscribed together is the area of vowed religious life. There are communities for only men and other communities for only women. What if your gender doesn’t fit into this binary?
That question is being answered in London, Ontario, where a transgender woman is preparing to enter a community of Carmelite women. When Canada’s Tia Michelle Pesando, who is already living as a consecrated virgin, is accepted into the community, it is being said that she will be the world’s first transgender nun.
CTV News reported that Pesando, who is a hermaphrodite* (born with physical characteristics of both male and female) has already begun a process of taking hormones to live as a woman. But the process of becoming a nun is more a spiritual, than a physical, notion for her. As CTV News stated:
“Two years ago Pesando heard God calling her and she knew she had to take her transformation farther.
“ ‘I’m very convinced of the reality of God and the importance of such a calling,’ she says.
“When Pesando decided to become a nun, she received her priest’s blessing and is now going through the process to become a Carolinian sister and the first ever Roman Catholic transgender nun.
“ ‘I’m in the training process which is starting this August, so it’s a positive start that I’ve undergone.’ “
While there is always the possibility of hierarchical intervention in the admissions process, Pesando remains positive:
“ ‘Forgiveness needs to begin somewhere,” she says. “It needs to begin with us, all of us, those in the LGBT community and those of the Christian faith.’
“Pope Francis has made huge strides with the gay community, preaching for greater inclusion and acceptance of homosexuals. This in part has helped to fuel her decision. She says the time is right for a transgender nun.”
Pesando recently published a book, Why God Doesn’t Hate You, in which she develops the theme of God’s unconditional acceptance and love of everyone, regardless of gender identity and sexual orientation. In a wide-ranging interview with London Community Newswhere she describes her spiritual development and challenges, she also explained the need for the book’s message:
“ ‘From a theological perspective, I think I have a solid argument,’ Pesando said. ‘People are leaving the church because they feel the God of love has betrayed them, and betrayal is one of the worst feelings you can imagine. So I am reaching out to people saying this is what the Bible actually says.’
“Her purpose in writing Why God Doesn’t Hate You is to reach out to everyone ‘who feels like they are rejected by God, who feels like they are a second-class citizen in God’s eyes.’ ”
And she notes an interesting detail about the Bible:
“ ‘There is actually nothing in the Bible to condemn the trans community because they were simply not aware of it,’ Pesando said. ‘Just like there is nothing in the Bible that talks about aerospace engineering, both of these things were discovered about 1,500 years after the it was written.’ ”
(EDITOR’S NOTE: The same is true about constitutional homosexuality. Biblical authors did not have the awareness that some people are naturally homosexually oriented. Therefore, in the places where homosexual acts are Biblically condemned, the authors are not condemning what is now known to be a natural, normal way of loving. More often, they are condemning homosexual rape, pagan rituals, or sexual novelty.)
My only minor gripe with this story is not about Pesando’s eligibility to become a nun, but the claim that some have made that she will be “the world’s first transgender nun.” I would probably want to modify that to “the world’s first OPENLY transgender nun.” Though I have no historical evidence, I imagine that over the centuries, other transgender women have joined convents, though probably being secretive about their identities. We do know that transgender characteristics have often been very accepted in Catholic spirituality and practice (St. Joan of Arc). And it was always common practice for nuns to take male religious names, and for religious men to often add “Mary” or “Marie” to their religious names.
If you know of other examples of Catholic transgender history or cultural details, please add them in the “Comments” section of this post.
–Francis DeBernardo, New Ways Ministry
*There has been some discussion in the “Comments” section of this blog as to whether “intersex” or “hermaphrodite” is the correct word to use. There has also been some discussion as to whether Tia Michelle Pesando is actually transgender. I recognize that language is a sensitive and powerful arena, and I am open to correction. Upon reflection, I have decided to keep the original terms I used.
To answer the first issue, I have used “hermaphrodite” because that is the term that Tia Michelle Pesando uses to describe herself on her website: http://www.whygoddoesnthateyou.com/. It is also the term used in the original article upon which this post is based, so I have assumed that it was the term she used while being interviewed.
To answer the second issue, because Tia Michelle Pesando lived the first thirty years as a man and has now decided to live as a woman, including taking hormones, I think it is accurate to describe the process she went through as “transitioning,” and thus “transgender” seems to be an accurate description. Again, I assume, based on the fact that news articles about her use the term “transgender” that this is a label of which she approves.
For the four Sundays of Advent, Bondings 2.0 will feature reflections on the day’s Scripture readings by two New Ways Ministry staff members: Matthew Myers, Associate Director, and Sister Jeannine Gramick, Co-Founder. The liturgical readings for the third Sunday of Advent are Isaiah 35:1-6a, 10; Psalm 146: 6-7, 8-9, 9-10; James 5:7-10; Matthew 11:2-11. You can read the texts by clicking here.
Since Pope Francis’ apostolic exhortation, Evangelii Gaudium or The Joy of the Gospel, first appeared in late November, I have been reading this book-length document in small pieces. The other day, as I sat in my easy chair and continued to soak in his words of encouragement and advice, I found myself at the section about spiritual reading, particularly reading the Word of God. “Great!” I thought. “Here’s some help for the homily I need to write!”
Pope Francis writes that, after we perform a recollected reading of the text, we ask ourselves some questions about the Scripture passage. What does this text say to me? What about my life needs to change? What do I find pleasant or attractive in this text for my life? Francis says that we need to avoid the temptation to apply the passage to other people. Now, this hits home! During the Scripture readings at Sunday worship service, I sometimes find myself thinking, “I hope so-and-so heard that!”
With Francis’ advice at hand, I read and reread the Scripture texts for the Third Sunday of Advent to figure out what God was saying to me. Isaiah speaks of a joyful time when all will be made right and good: feeble hands and weak knees will be strengthened, blind eyes will be opened, and deaf ears will hear. But until this time arrives, the epistle of James cautions us to be patient, just as the farmer waits for the rains to water the precious fruit of the earth. We are not to complain about one another, but look to the prophets as examples of the patience God asks of us.
The Gospel reading gives us an example in the prophet, John the Baptist. John preached a stirring message of repentance for sin and baptism with water to cleanse the body and soul, but John waited patiently for a Messianic figure, who would baptize with the Holy Spirit. From his prison cell, John sends his disciples to ask Jesus if his waiting time is over. “Are you the one who is to come, or should we look for another?” John is an example of patience.
In my own life, I find that it’s “the little things” about which I am impatient. Why is the car in front of me going so slowly? Why do I feel exasperated when others don’t do things the way I do? Why am I annoyed when I can’t find my gloves or keys? Why do these things alter my mood from one of peace and lightheartedness to sourness and grumbling?
I seem to be somewhat patient about “the big things,” like changes in the church’s teaching on homosexuality or sexuality, in general, because history attests to the evolution of thought and understanding about sexuality. As the Christian community learned about the workings of human sexuality from the various sciences, I see how we adapted our ideas about sexual morality and ethics. We already see these changes of thought in various theological positions and in the minds and hearts of the laity. I believe that one day these sexual teachings will change on the hierarchical level, so I am a bit patient, although I sometimes ask, “How long, Lord? How long?”
Or perhaps I am learning to be patient about “the big things” of Church doctrines because I am coming to see that Church teachings are rightly fading in importance. Maybe they don’t need to change right now, but just recede into the background until they can be modified. As Pope Francis has said, “The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines.” The Church needs to focus “on the essentials, on…what makes the heart burn, … (on) the Gospel.”
Pope Francis is guiding us back to the essential message of Jesus that the Church needs to preach and we need to hear: God loves us just as we are, in all our sinfulness and messiness and impatience and is calling us to love God in return by showing love for others, ourselves, and all of creation.
So during this Third Sunday of Advent, I pray for patience in “the little things” and “the big things” until the time, as Isaiah says, when the desert will “bloom with abundant flowers.”
As I write these Advent words, I can look up from my desk to see a plaque on my office wall. On the plaque is one of my favorite excerpts from a letter of Blessed Theresa Gerhardinger, the foundress of the School Sisters of Notre Dame, to her sisters. Her words are a fitting reminder of Advent patience: “All the works of God proceed slowly and in pain; therefore, their roots are sturdier and their flowering the lovelier.”
For the four Sundays of Advent, Bondings 2.0 will feature reflections on the day’s Scripture readings by two New Ways Ministry staff members: Matthew Myers, Associate Director, and Sister Jeannine Gramick, Co-Founder. The liturgical readings for the second Sunday of Advent are Isaiah 11:1-10; Psalm 72: 1-2. 7-8, 12-13, 17; Romans 15: 4-9; Matthew 3: 1-12. You can read the texts by clicking here.
“Slay the wicked.” “Crush the oppressor.” “Coming wrath.” “Unquenchable fire.” In today’s readings, Isaiah and John the Baptist use some strong language about God’s impending judgment and wrath. And I like it.
I would not mind seeing some hardcore divine judgment fall upon people who perpetrate evil in our world. I am tired of reading in the news about hungry children, homeless families, corrupt politicians, war-torn countries, and corporate greed. I am angry that the strong and influential exploit the weak and unknown. How long, O Lord, until the oppressors are crushed and the wicked are slain?
However, contrary to Isaiah, John the Baptist, and my own deeply flawed heart, judgment and wrath are not the way of Jesus or the God he proclaimed.
Through Jesus, we see that “mercy triumphs over judgment” (James 2:13). God overwhelms all of us with love that exceeds our ability to sin – that is mercy! It is not asked for or deserved, but freely and lavishly given. Judgment and wrath bring only sadness and death into our world, not life – and our God is one of abundant life. Mercy brings true justice and wholeness into our world.
What does this mean to us? As Catholic LGBT people and allies, we can create a more inclusive Church by welcoming God’s abundant mercy into our own hearts, and then by sharing that love with others–particularly with those fellow Catholics who may say disparaging things or create discriminatory policies against LGBT people. It is our own experience of undeserved mercy that compels us to generously extend mercy to others.
For example, if a bishop or pastor condemns marriage equality, I think denouncing him as a bigot who hates lesbian and gay people is not consistent with what Jesus taught. Our culture encourages us to attack those who disagree with us, but angry words and vitriol will only magnify and perpetuate the mistrust and rancor in our Church. Instead, perhaps we should focus on building relationships – invite the bishop or pastor to have coffee or lunch to share our stories. Send him a Christmas card with a family photo. If he keeps us at arm’s length, we should keep the doors open by periodically reaching out to him. Our task is to build bridges rather than throw stones.
Our loving witness and patient invitation to dialogue will give others the opportunity to experience God’s mercy – and possibly change their hearts about LGBT people. We pursue justice for LGBT people by changing hearts through showing mercy in personal interactions, not through judgment and wrath.
There is power in mercy. As we continue our Advent preparations, perhaps we can reflect on how God’s “mercy triumphs over justice” in our own lives – and how we can show mercy to others.
In this past year, at least one dozen people were fired from Catholic institutions because of LGBT issues. Some were fired because they legally married a same-gender partner. Others were fired because of their support for such marriages or because of their gender identity. In 2012, five people were fired for these reasons, so we are definitely seeing an increase in such actions by Church leaders. (You can find all the Bondings 2.0 posts regarding these events by clicking on “Employment Issues” in the “Categories” list on the right side of this page.)
Catholics need to take action to help prevent such firings. Our Catholic social justice tradition compels us to institute structures that promote equality and justice for all people. As Catholics work to make our society more just for LGBT people, we need to also work to make our Church institutions reflect the same kind of justice. We need to make sure that our Church lives up to its best traditions of honoring the dignity of work, respecting a person’s conscience, and treating all people equally.
New Ways Ministry believes that the best way to help LGBT church personnel is for Catholics to work locally to get their Catholic institutions to adopt non-discrimination policies with regard to marital status, sexual orientation, gender identity, and personal support for marriage equality. Only by adopting such policies will LGBT Church personnel and their supporters be protected from unfair labor practices.
A policy statement can be as simple as: “(Name of parish, school, or institution) will not discriminate in employment practices on the basis of marital status, sexual orientation, gender identity, and personal support for marriage equality.”
How can you work to implement such policies in your local community? Here are some suggestions to get you started:
Identify other people in your parish, school, or other institution who support LGBT equality. Brainstorm with them what might work best locally in your particular situation.
Propose such policies to the various decision-makers in an institution. Don’t just approach the person at the top of the hierarchy (e.g., pastor or principal). Work with the “middle managers” who affect the decision makers, such as a parish council, a parent-teacher associations, a social justice committee, a diversity task force, or others who have influence.
Collect signatures on a petition to institute a non-discrimination policy to present to the local decision-makers.
Gather testimonies about how such firings reflect negatively on the Church’s image. Gather these not only from LGBT people, but from other Catholics who disagree with discriminatory employment practices.
Gather testimonies on the spiritual gifts and professional skills of LGBT people from those whose lives are touched by them, such as parents, family members, friends, parishioners, students, colleagues, and alumni.
Develop your arguments around the Catholic ideas of justice and equality. The Catholic social justice tradition protects the rights of workers, it respects differences among people, it promotes the equal treatment of all people, it respects everyone’s inherent human dignity.
If appropriate, work regionally with other parishes, schools, and Catholic institutions in your area so that more than one place will simultaneously adopt such policies.
Contact New Ways Ministry to consult about the particular situation in your community. We’d be glad to be part of your brainstorming and strategizing. Our phone number is 301-277-5674. Our email address is info@NewWaysMinistry.org
Share your successes and setbacks with us so that we can better help others who want to establish such policies.
These are just some tips to help you get started. Every local situation is unique, so do not be afraid to adapt these suggestions to fit your community.
Do not be discouraged by lack of progress or success. Even if your institution ultimately does not adopt such a policy, engaging in this process will help people and the Church to have an open dialogue on the issue. Such discussion will make it more difficult for people to be fired in the future because decision-makers will know of your support for LGBT equality.
In working to establish such a policy, you are in line with Catholic social justice practice. As early as 1973, St. Vincent’s Hospital in New York City established an employment non-discrimination policy based on sexual orientation. They were the first Catholic institution to do so. You can read about their story here and here.
But the tradition of protecting employment of LGBT people and their supporters in Catholic institutions has some more recent precedents, too. For example, this past summer Bondings 2.0 reported on two Catholic hospitals lauded by the Human Rights Campaign for their sensitivity to LGBT issues, including employment. And in March, 2013, the laity and church workers of the Diocese of Santa Rosa, California persuaded Bishop Robert Vasa to retract an orthodoxy pledge in diocesan employment contracts. And in April of 2012, Cardinal Christoph Schonborn of Vienna, Austria, who was a papal candidate, overturned a pastor’s decision to exclude a gay man in a committed relationship from serving on the parish council.
Employment non-discrimination policies offer a great form of legal protection for these Church workers. Please pray about the decision to start this process and start working towards a goal in the best way that you can. Our God of justice will surely reward your efforts.
Two books offering first-person accounts of reconciling Catholic faith and gay identity have come out in the past year, and Bondings2.0 readers may find them helpful for personal reflection.
Hounded by God: A Gay Man’s Journey to Self-Acceptance, Love , and Relationship, by Joseph Gentilini (who is a regular reader and frequent commenter on this blog), is based on years of journals that this spiritual gay man kept. It chronicles his coming out experiences, dealings with family and friends, his commitment to his partner, Leo Radel, and, most importantly, his relationship with God.
“Gentilini describes journaling as an integral part of his life, having kept a journal for more than 40 years. In fact, he writes that it is a part of his prayer life. Christian imagery fills the journal entries, illuminating the author’s deep faith in God. ‘I think that the cross in my images represents my homosexuality, which is the place of my deepest wound,’ he writes of his mother’s failure to talk about his orientation. His faith and guidance from a spiritual director who befriends his mother pays off years later when his parents invite his partner, Leo, to the family Christmas celebration. As he writes, ‘My prayer has been answered. For years, I have prayed for reconciliation with my family. It is grace, a total gift from God.’ Meeting Leo in 1981 answers another prayer for Gentilini, and his entries about Leo prove to be one more avenue to faith. ‘Leo has helped me to accept more deeply that I am lovable, that he loves me, and that God also loves me.’ ”
Deb Word, president of the board of Fortunate Families, reviewed the book on that organization’s blog, and noted that it would be helpful for family members of lesbian and gay people:
“The second chapter describes Joe’s family, and this chapter alone is worth the price of the book for parents. We see through a son’s eyes how difficult life was for a young gay man growing up. Without whining or blaming, Joe takes us through his family rejection…then tentative acceptance. I’ll leave it at that, you will want a tissue at times.”
You can find out more about the book, by visiting the author’s website. It is available for purchase on amazon.com.
The second book is Confessions of a Gay Married Priest: A Spiritual Journey by Maurice Monette, who was a member of a religious order for 30 years, and has been married to his partner for 24 years. The book is an autobiography which chronicles the high points and low points of the spiritual road that Monette trod. The book has been praised by several high-profile Catholic leaders.
On a back cover review of the book, Father Richard Rohr, OFM, author and retreat leader, wrote:
“This story illustrates one of the most counterintuitive messages of world religions: how our failings, heartbreaks and disappointments can be stepping stones to the spiritual joys of the second half of life.”
Sister Jeannine Gramick, co-founder of New Ways Ministry, stated:
“Through little cameos in prose and poetry, Monette’s faith journey shows the triumph of the human spirit over religious messages to suppress sexuality. This is a story of self-discovery and self-acceptance that brings about freedom for a more authentic God-relationship.”
Father Robert Nugent, author and co-founder of New Ways Ministry, noted:
“Readers of this work will each discover and even identify with something that touches them more personally: ‘the good, little Catholic boy,’ the priest who struggles with accepting his sexual identity in the face of traditional negative evaluations by both religion and society, the gay man who embraces monogamy, the believer whose object of belief moves from the more traditional to the more ordinary and basic experiences of human life where transcendence is often located. Readers will be challenged to re-think their sometimes uncriticized positions, affirmed in trusting more in their spiritual insights and at least hearing a most unusual story of one person’s search for healing and wholeness.”
James B. Nickoloff, Associate Professor Emeritus of Religious Studies at College of the Holy Cross in Worcester, Massachusetts observed:
“Maurice Monette tells his own unique story but at the same time gives voice to the stories of many other gay married priests. His honesty, humility, intelligence, and wit will lead even non-gay, non-married, and non-ordained readers to reexamine their own journeys with the Spirit.”