In a talk from the autumn of 2013 which was made public this past weekend in the Italian magazine La Civilita Cattolica, Pope Francis described families headed by same-gender couples as one of the new educational challenges facing the Church.
“ ‘On an educational level, gay unions raise challenges for us today which for us are sometimes difficult to understand,’ Francis said in a speech to the Catholic Union of Superiors General in November, extracts of which were published on Italian media websites yesterday [Saturday, January 4, 2014].
“ ‘The number of children in schools whose parents have separated is very high,’ he said, adding that family make-ups were also changing.
“ ‘I remember a case in which a sad little girl confessed to her teacher: “my mother’s girlfriend doesn’t love me’,” he was quoted as saying.
“The Pontiff said educational leaders should ask themselves ‘how can we proclaim Christ to a generation that is changing?’
“ ‘We must be careful not to administer a vaccine against faith to them,’ the 77-year-old Pontiff added.”
It’s difficult to know what to make of the pope’s attitude toward gay couples based on this small amount of information. On one hand, it is unsettling that he used a negative example of a child’s experience of same-sex guardians. On the other hand, his comment about not giving them “a vaccine against faith” seems to indicate that he realizes that a humanitarian approach is needed.
One definite positive insight is the pope’s awareness that the church needs to examine ‘how we proclaim Christ to a generation that is changing.” That insight is way overdue in the Catholic world. Social attitudes and practices regarding gender, sexuality, marriage, and family have been changing for decades now, and yet church leaders, for too long, have chosen to either ignore these changes or to staunchly oppose them to the point of alienating whole swaths of the population.
Yes, Pope Francis is right: a generation is changing. But, not all those changes are bad. Indeed, some are very good. Catholic leaders do need to be aware of these changes and to adjust the way they present the gospel. What worked in 1954 will not work in 2014. The gospel message of unconditional love is the same; the audience, however, is vastly different. People need to hear the gospel message in a way that speaks to their lives and their new realities.
If the pope is serious about developing a new way to proclaim Christ to a new generation, the best thing that he can do is to listen humbly to the voices of the people who experience these new realities: women, separated and divorced people, single parents, same-gender couples, parents of LGBT people, and single LGBT people. His move last year to encourage bishops to seek input from the laity on marriage and family issues in anticipation of the 2014 Synod on those topics is a good first start, but more has to be done, too.
New ways of proclaiming the gospel to our contemporary world are long overdue. Pope Francis’ call for change is a good beginning. He needs to make sure that this new call is truly new and that he does not inherit the old, negative attitudes toward gender, sexuality, marriage, and family, which have done so much harm for so long.
Pope Francis’ call has a precedent from over 35 years ago, when Brooklyn’s Bishop Francis Mugavero wrote his pastoral letter, Sexuality: God’s Gift. In that document, which was the first ecclesiastical document in which a bishop spoke directly to lesbian and gay people, he told them;
“we pledge our willingness …to try to find new ways to communicate the truth of Christ because we believe it will make you free.”
It is from that direct statement that, in 1977, Sister Jeannine Gramick and Father Robert Nugent borrowed the term “new ways” to identify their newly established educational ministry for the church and lesbian/gay community: New Ways Ministry.
Pope Francis would do well to mirror Bishop Mugavero’s spirit of openness and innovation, which, unfortunately, was not promoted by the Vatican over the past 30-plus years.
Pope Francis has issued an Apostolic Exhortation entitled “Evangelii Gaudium” (“The Joy of the Gospel”). The focus on the document is on renewing the evangelization efforts of the church, which he rightly envisions as the entire People of God. It is a document which does not shy away from examining how church structures, including the Vatican and the papacy, need to reform in order to make this renewal of evangelization possible.
The document does not discuss sexuality, gender, or LGBT issues. In fact, in chapter two, he outlines many of today’s social ills, and unlike the previous two popes, he does not single out any sexuality issues for discussion here. His only reference to these topics is a passing one, and noteworthy for NOT naming any hot-button issues such as same-gender marriage:
“The family is experiencing a profound cultural crisis, as are all communities and social bonds. In the case of the family, the weakening of these bonds is particularly serious because the family is the fundamental cell of society, where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children. Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will. But the indispensible contribution of marriage to society transcends the feelings and momentary needs of the couple. As the French bishops have taught, it is not born ‘of loving sentiment, ephemeral by definition, but from the depth of the obligation assumed by the spouses who accept to enter a total communion of life’. ” (chapter 2, section 66)
As we’ve noted before, Pope Francis may not be ready to make wholesale changes in church doctrine on LGBT issues, but he does seem intent on establishing reforms which can eventually lead to such needed changes. While sexuality is not discussed in this new document, there are many topics in it that can pave the way for the church hierarchy to renew itself in regard to these concerns. I’ve excerpted a few of them below. In the coming week, we hope to provide more analysis and commentary on this newly-released document as it becomes available.
1. Reforming the Papacy
“Since I am called to put into practice what I ask of others, I too think about a conversion of the papacy. It is my duty, as the Bishop of Rome, to be open to suggestions which can help make the exercise of my ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization.” (chapter 1, section 32)
2. Updating long-standing traditions which have become irrelevant
“In her ongoing discernment, the Church can also come to see that certain customs not directly connected to the heart of the Gospel, even some which have deep historical roots, are no longer properly understood and appreciated. Some of these customs may be beautiful, but they no longer serve as means of communicating the Gospel. We should not be afraid to re-examine them. At the same time, the Church has rules or precepts which may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people’s lives. Saint Thomas Aquinas pointed out that the precepts which Christ and the apostles gave to the people of God ‘are very few’. Citing Saint Augustine, he noted that the precepts subsequently enjoined by the Church should be insisted upon with moderation ‘so as not to burden the lives of the faithful’ and make our religion a form of servitude, whereas ‘God’s mercy has willed that we should be free’. This warning, issued many centuries ago, is most timely today. It ought to be one of the criteria to be taken into account in considering a the reform of the Church and her preaching which would enable it to reach everyone.” (chapter 1, section 43)
3. On welcoming all to church and not withholding communion
“The Church is called to be the house of the Father, with doors always wide open. One concrete sign of such openness is that our church doors should always be open, so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door. There are other doors that should not be closed either. Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason. This is especially true of the sacrament which is itself ‘the door’: baptism. The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak. These convictions have pastoral consequences that we are called to consider with prudence and boldness. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems.” (chapter 1, section 47)
4. The importance and role of the laity in the church
“Lay people are, put simply, the vast majority of the People of God. The minority – ordained ministers – are at their service. There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith. At the same time, a clear awareness of this responsibility of the laity, grounded in their baptism and confirmation, does not appear in the same way in all places. In some cases, it is because lay persons have not been given the formation needed to take on important responsibilities. In others, it is because in their particular Churches room has not been made for them to speak and to act, due to an excessive clericalism which keeps them away from decision-making. Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge.” (chapter 2, section 102)
5. The call for all to be evangelizers
“In all the baptized, from first to last, the sanctifying power of the Spirit is at work, impelling us to evangelization. The people of God is holy thanks to this anointing, which makes it infallible in credendo. This means that it does not err in faith, even though it may not find words to explain that faith. The Spirit guides it in truth and leads it to salvation. As part of his mysterious love for humanity, God furnishes the totality of the faithful with aninstinct of faith – sensus fidei – which helps them to discern what is truly of God. The presence of the Spirit gives Christians a certain connaturality with divine realities, and a wisdom which enables them to grasp those realities intuitively, even when they lack the wherewithal to give them precise expression.
“In virtue of their baptism, all the members of the People of God have become missionary disciples (cf. Mt28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and it would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients. The new evangelization calls for personal involvement on the part of each of the baptized. Every Christian is challenged, here and now, to be actively engaged in evangelization; indeed, anyone who has truly experienced God’s saving love does not need much time or lengthy training to go out and proclaim that love.” (chapter 3, sections 119-120)
6. The importance of dialogue and listening
“In this preaching, which is always respectful and gentle, the first step is personal dialogue, when the other person speaks and shares his or her joys, hopes and concerns for loved ones, or so many other heartfelt needs.” (chapter 3, section 128)
7. Changing the church’s teaching on social issues and the importance of science
“The Church’s teachings concerning contingent situations are subject to new and further developments and can be open to discussion, yet we cannot help but be concrete – without presuming to enter into details – lest the great social principles remain mere generalities which challenge no one. There is a need to draw practical conclusions, so that they ‘will have greater impact on the complexities of current situations’. The Church’s pastors, taking into account the contributions of the different sciences, have the right to offer opinions on all that affects people’s lives, since the task of evangelization implies and demands the integral promotion of each human being.” (chapter 4, section 182)
“. . . neither the Pope nor the Church have a monopoly on the interpretation of social realities or the proposal of solutions to contemporary problems. Here I can repeat the insightful observation of Pope Paul VI: ‘In the face of such widely varying situations, it is difficult for us to utter a unified message and to put forward a solution which has universal validity. This is not our ambition, nor is it our mission. It is up to the Christian communities to analyze with objectivity the situation which is proper to their own country’. ” (chapter 4, section 184)
The United States Conference of Catholic Bishops’ (USCCB) upcoming fall assembly starts next week, and the bishops will elect a new president and vice-president. It’s always important to watch who they will elect, but this year there is more curiosity than usual for it’s the first time they’ll be making such a choice under Pope Francis. The Conference released the ten candidates’ names recently, leading to speculation about who will be elected and what this will mean for the American Church. Bondings 2.0 offers brief commentaries on several candidates below, along with provided links for you to read more.
Archbishop Gregory M. Aymond of New Orleans made headlines in October for new initiatives aimed at welcoming those on the margins in his diocese. These include greater outreach to LGBT Catholics, as well as blessing a new center to assist transient populations. According to The Advocate, (archdiocesan newspaper), when he blessed the new facility he said: “ ‘This is an opportunity for us as a church to open wide our arms and our hearts and say all are welcome…Part of respecting people is respecting their freedom.’ ” In June, Aymond apologized to the LGBT community for the Church’s silence in 1973 after 32 people were killed and dozens wounded in an arson fire at a New Orleans gay bar.
Archbishop Charles J. Chaput, OFM Cap., of Philadelphia has a less positive record on LGBT issues. He is noted for ejecting children with same-gender parents access
Bishop Blase J. Cupich of Spokane, Washington led in more open ways around the often controversial issues of commencements speakers and marriage
equality. When other bishops cancelled and censored speakers at Catholic colleges, Cupich supported Gonzaga University’s decision to honor Archbishop Desmond Tutu for his anti-apartheid work, even while he endorses marriage equality. When Washington State was debating a referendum on marriage equality in 2012, the bishop called for a more civil and honest conversation about Catholic positions on equality. While not perfect, he was praised for advocating a compassionate and civil tone in what can otherwise be harmful debates.
Archbishop José H. Gomez of Los Angeles is a leading Hispanic Catholic figure and presides over one of the US’ largest archdioceses. Gomez opposed the teaching of LGBT history in California state education and signed onto a letter by several bishops opposing the re-authorization of the Violence Against Women Act because it now includes ‘sexual orientation’ and ‘gender identity’ as protected classes.
Archbishop Joseph E. Kurtz of Louisville, Kentucky has sometimes said the right things, but is hindered by a lack of action backing up his words. Earlier this year, he called for a greater respect in how the Church speaks about LGBT people, even as he reaffirmed the bishops’ anti-marriage equality stance as a former chairman of their Ad Hoc
Archbishop William E. Lori of Baltimore has been a leading opponent of equal rights for LGBT among the Catholic hierarchy. Lori led the USCCB’s “Fortnight for Freedom” in 2012, which claimed the Catholic Church’s freedom was being attacked in part because of expanding LGBT equality, and he continues to chair the Conference’s committee on religious liberty. After moving to Baltimore, he opposed marriage equality in Maryland. After the state’s voters confirmed the new law through a referendum (in part due to
Catholics), he called for a doubling down in opposing this new reality. On Pope Francis, he initially tried to downplay gay-friendly comments, but in a hopeful sign said he will now rethink statements on LGBT and other controversial matters to see if they truly bring people to the Gospel.
Archbishop Allen Vigneron of Detroit was mentioned in the Detroit Free Pressearlier this year for his comments about pro-LGBT Catholics refraining from Communion. In
Archbishop Thomas G. Wenski of Miami authored a letter to Catholics in which he opposed marriage equality by saying that it would open up the path to polygamy. Prior to being made archbishop of Miami, he was bishop of Orlando, Florida, where he closed down a well-established diocesan ministry to lesbian and gay people.
Cardinal Daniel N. DiNardo of Galveston-Houston offered non-committal words about gay people this past summer after Pope Francis’ “Who am I to judge?” interview. The Associated Press reported:
“The cardinal says all persons are children of God and must be afforded respect, dignity and love as a person created in the image and likeness of god. This applies equally to persons of same sex orientation.”
Archbishop Dennis M. Schnurr of Cincinnati was the USCCB General Secretary in 1997 when the U.S. bishops published Always Our Children, their landmark document on ministry to families with lesbian and gay daughters and sons. This past summer, he wrote an op-ed for Cincinnati.com, opposing the Supreme Court decisions upholding marriage equality. In that essay, he put quotation marks around “marriage” whenever it referred to same-sex marriage.
–Bob Shine and Francis DeBernardo, New Ways Ministry
Pope Francis used his weekly Angelus address to discuss conscience and freedom as aspects of the Catholic faith, emphasizing what many LGBT Catholics and their allies already know about these central Catholic teachings. The Pope speaks about Jesus’ determined journey to Jerusalem in Luke’s Gospel, where he will meet death, and how faith is always accepted and never imposed even for Jesus. He continues:
“All this makes us think. It tells us, for example, the importance, even for Jesus, of conscience: listening in his heart to the Father’s voice, and following it…Jesus wants us free, and this freedom – where is it found? It is to be found in the inner dialogue with God in conscience. If a Christian does not know how to talk with God, does not know how to listen to God, in his own conscience, then he is not free – he is not free.
“So we also must learn to listen more to our conscience. Be careful, however: this does not mean we ought to follow our ego, do whatever interests us, whatever suits us, whatever pleases us. That is not conscience. Conscience is the interior space in which we can listen to and hear the truth, the good, the voice of God. It is the inner place of our relationship with Him, who speaks to our heart and helps us to discern, to understand the path we ought to take, and once the decision is made, to move forward, to remain faithful.”
Advocates for more inclusive Catholic communities that welcome all, including those bound by conscience to challenge existing unjust structures, can take hope that Pope Francis may respect conscience more than his predecessors.
A stark contrast to the actions of members of the US hierarchy lately, Pope Francis is preaching a gospel of tolerance from the Vatican leaving many commentators and Catholics wondering what implications this will have. Whereas Cardinal Timothy Dolan of New York is quite literally closing the cathedral doors to LGBT Catholics and failing their pastoral needs, the pope is demanding that every church’s doors be open wide to anyone who seeks Jesus Christ.
Kevin Clarke at Americacalls Pope Francis a “human pastoral quote machine” when he reports on the pope’s recent morning Mass homily about welcoming all:
” ‘Today’s mildly rebuked pharisees are the self-appointed pastoral border guards who hold up a hand in consternation instead of offering one in welcome when the less-than-perfect among us seek to gate crash at the house of the lord. ‘There is always a temptation,’ Pope Francis warned, ‘to try and take possession of the Lord.’ The pope spoke of an unofficial ‘8th’ sacrament created by parish gatekeepers to throw up obstacles to those they deem unworthy…
“Pope Francis said, ‘Jesus is indignant when he sees’ such efforts to block people from sacramental life because those who suffer are ‘his faithful people, the people that he loves so much.’ “
Michael Sean Winters of National Catholic Reporter analyzes this homily, and identifies two challenges that Francis lays at the feet of American bishops: what it means to be a pastor and the limits of theology. He quotes the pope as saying:
“‘Jesus is indignant when he sees these things [Catholics being excluded]’ – said the Pope – because those who suffer are ‘his faithful people, the people that he loves so much’
“‘We think today of Jesus, who always wants us all to be closer to Him, we think of the Holy People of God, a simple people, who want to get closer to Jesus and we think of so many Christians of goodwill who are wrong and that instead of opening a door they close the door of goodwill … So we ask the Lord that all those who come to the Church find the doors open, find the doors open, open to meet this love of Jesus.’
Winters questions prelates like Archbishop Charles Chaput who exclude a child from Catholic elementary school for having lesbian mothers. He notes the false torment of Catholic parishes and dioceses around the recent Boy Scouts of America decision to allow gay youth. Ultimately, he concludes that the pope’s message should change this dynamic by making clergy more about love than rules.
The second challenge from Pope Francis is a critique of intellectualizing faith, as if theology provides every answer and all guidance. Too often the LGBT community is greeted with technical terms and strict categorizations from priests bound by out-dated theology, not pastoral love. Winters writes in summary:
“Papa Francesco is challenging all of us, across the board, to re-think our attitudes and our ideologies, our certainties and our prejudices…It seems like the Holy Father is becoming the world’s parish priest, and I hope the actual parish priests (and their bishops) will follow his example. He is welcoming. He is challenging. He is straight forward. But, most of all, he is loving.”
In loving and inviting all who seek our Catholic community, Pope Francis provides an alternative to the standard policy of exclusion found in too many parishes and dioceses. He claims Jesus is “indignant” when Catholics cannot access the sacramental life of the Church, the opposite of what Detroit Archbishop Vigneron said when he told told Catholics who support marriage equality to stay away from communion. The pope is preaching words of welcome, just as many are asking, “Can LGBT Catholics find a home in the Church?” This question can be answered positively if bishops around the world are listening to Rome, and on this matter, we must hope they are.
A 65-year old nurse in England has written a letter to Archbishop Vincent Nichols of Westminster, upbraiding him for his stand against marriage equality during that nation’s recent debate on the issues. Even though we may have heard some of these arguments before, this nurse, who has chosen to remain anonymous, makes the case with such simple force that they bear repeating here. Gay Star News printed the letter in its entirety, and it can be viewed here. The following are excerpts.
“I do not find it at all easy or even possible to uphold the church’s teaching on homosexuality. Among gay people of my acquaintance are those who have a deep spiritual life, to have one’s sexual orientation, an orientation that one is born with, described as an ‘objective disorder’ and to hear homosexual acts described as ‘intrinsically evil’ surely makes it almost impossible to feel at home or welcome in the church. It is utterly unrealistic to expect homosexual people to live celibate lives (We all know that many priests find this very difficult and sometimes impossible). The revelations of clerical sex abuse have led many of us to look with a very critical eye on the so-called celibate life and to realize that it has all to often lead to warped and destructive behavior.”
On other social ills:
“When I meet people in my day to day existence they talk about the economic climate (bad), lack of employment (bad), uncertain future for their children (bad), state of schools, hospitals (bad) – never ever has anybody expressed concern about a threat to their marriage by the proposed legalizing of same-sex marriage.”
On clerical hypocrisy:
“Sadly you still think your pronouncements will be accepted without question by a meek credulous herd. You have spent far too much time telling us just how sinful we are while drawing veils of respectability over your own grievous wrongdoings.”
On Jesus’ example:
“I sometimes despair of this church, this institution. It seems to me in my reading of the Gospels that Jesus had no problem whatsoever with those who were considered outsiders or exceptions. He appears to have happily shared meals with prostitutes, drunkards, lepers, Gentiles and I do not doubt with people of same-sex orientation since such an orientation has existed since time began. The church seems much happier with its version of order over compassion and love towards the so-called exceptions. It has an appalling history of excluding and torturing those who do not think or subscribe to its definition of ‘right’. “
On misplaced hierarchical priorities:
“The world is facing disaster on all levels and this church, when not obsessing about matters sexual, spends an inordinate amount of time on pointless activities such as changing the liturgy back to a correct translation of the original Latin – a language not spoken by Jesus but spoken by the oppressors of his time and country. Do you imagine that this obsession with precisely translated texts will win you a single new adherent? To me, you (particularly but not exclusively the hierarchy) appear to be a frightened group of men preoccupied with titles, clothing and other religious externals. You seem, with some wonderful and brave exceptions, to pay only lip service to ecumenism and matters of social justice. I would love to see the so-called ‘Princes of the Church’ (Where did all these triumphant, utterly anti-Gospel titles you award yourselves come from?) get rid of the silk, the gold, the Gucci shoes, the ridiculous tall hats, croziers, fancy soutanes etc etc and substitute bare heads and a simple pilgrim’s staff on all liturgical occasions and that might be taken as a small outward sign of your inner acceptance of fundamental Gospel values.”
On the threat to heterosexual marriage:
“I will always be unsure of the validity of any principle or opinion that makes one act in an unkind or intolerant way. Toleration, of course, has its limits, I want you to cry out against injustice and cruelty. Explain to me please exactly how marriage will be ‘changed forever’ by the proposed new laws, specifically tell me how my marriage will be threatened.”
The readings for the first Sunday of Advent are Jeremiah 33:14-16, 1 Thessalonians 3:12-4:2, and Luke 21:25-28, 34-36. You can view the readings here.
As Advent begins, Catholics worldwide prepare themselves for Christ’s entrance into creation. In the already/not yet nature of Christianity, these weeks both anticipate Christ’s coming anew and celebrate the Incarnation that brought us a historical Jesus. Each week we hear encouraging messages of hope, joy, and peace.
For LGBT advocates within the Church, we begin this Advent on a particularly positive note with recent victories for marriage equality and as we witness a growing trend of acceptance, affirmation, and welcome amongst Catholics at large.
In this hope-filled Advent context, this Sunday’s readings seem jarring in their use of harsh apocalyptic images to refer to the coming of God’s kingdom, which is elsewhere shown as peaceful and just. Catholic LGBT advocates also know of the harshness of a hierarchy doubling down in its oppressive anti-equality work as we struggle to ensure each person and every family are legally protected, at a bare minimum.
Luke’s gospel (Lk 21:25-28) has Jesus identifying nations in dismay, roaring seas, death from fright, and the powers of the heavens as signs of this new era when God’s justice will reign. Jesus’ further exhortation to be ready for what will surprise us and to remain strong during the trials seems a tall order. Jesus’ words can seem terrifying for the Christian — exactly the opposite of what we desire to aid us at Advent’s hopeful beginning.
Thankfully, the second reading from First Thessalonians contextualizes how preparedness, vigilance, and prayer demanded by Jesus may be lived out. Paul writes to the emerging community in Thessalonica in this pastoral letter, the earliest book of the New Testament and thus in close proximity to earliest Christian belief.
Couched amid apocalyptic passages, the reading today comes from Paul’s blessing for the community. We hear two parts proclaimed. The first desires an increase in love and the second calls for a strong Christian witness by the early Christians (1 Thes 3:12-4:2):
“Brothers and sisters:
May the Lord make you increase and abound in love
for one another and for all,
just as we have for you,
so as to strengthen your hearts,
to be blameless in holiness before our God and Father
at the coming of our Lord Jesus with all his holy ones. Amen.
“Finally, brothers and sisters,
we earnestly ask and exhort you in the Lord Jesus that,
as you received from us
how you should conduct yourselves to please God
and as you are conducting yourselves
you do so even more.
For you know what instructions we gave you through the Lord Jesus.”
We in the 21st century Church find ourselves desperately requiring this same blessing that the Thessalonians received. Paul does not merely pray that they may love, but directly addresses Christ in his prayer. To quote the New Jerome Biblical Commentary, Paul “asks for a superabundance of love directed within and beyond the community” where the apostles lead by their humble witness.
In this, Paul demands the Church’s ministers lead by examples of love, and we can hope that the bishops and other church leaders will do the same. Given present affairs, we cannot wait on them to be loving witnesses to Christ — this superabundance of love must come from the laity and supportive religious and clergy. In this preparatory period of Advent, when we begin life with Christ again, it is this superabundance that might be a powerful focal point.
Superabundance isn’t a sufficient amount; it isn’t even more than necessary. Superabundance is gratuitous. It is overflowing. It is uncompromised, unrestrained, and perhaps unwieldy.
A superabundance means all, without exception, find their places in community and all, without exception, find more love than would suffice for even the most suffering people. It means that LGBT persons with their loved ones, their children and their families, their friends and their allies are not merely accepted, but eagerly invited to participate in a life with Christ anew.
I challenge myself this Advent to extend beyond just working out of love for structural changes and legal victories. These are essential, but only loving an ordinary amount comes from a love that two millennia of Christianity has tamed far too greatly.
This Advent, while we ready the way for Christ, let us re-embrace the superabundance of love found amid the earliest Christians, unconcerned with doctrinaire thinking and always concerned with how the community enacted its faith-filled witness.
Then we can be Christians that will stand before Jesus when God’s kingdom nears, confident that in loving superabundantly each person we lived well.