Irish Arguments About Marriage Equality Go From the Ridiculous to the Sublime

March 3, 2015

Marriage equality demonstrators in Dublin, Ireland.

For those of us in countries where the marriage equality debate has been ongoing for several years, it may seem that we have already heard the most outrageous comments opposing such measures.  And, sadly, those comments often come from Catholic officials.   We may have also thought we have heard some of the most insightful pro-marriage arguments, but it seems there are still more to be made.

The debate in Ireland over marriage equality, which is to be put to a national referendum on May 19th,  has recently fostered a bishop’s comment which bewilders logic.  At the same time, a Catholic lay spokesperson has argued eloquently in favor of the measure.

Bishop Kevin Doran of the Diocese of Elphin recently offered that gay and lesbian people are already allowed to legally marry–just not each other.  In a talk at a parish, Doran went through a list of rhetorical questions about lesbian/gay people and marriage, ending with:

“Can people of homosexual orientation marry?

“This is quite interesting, because most people would probably say that they cannot legally do so. But, of course there is no legal obstacle to a person of homosexual orientation getting married, just as a heterosexual person can.

“To that extent the question of marriage equality simply doesn’t arise. (Whether it is good or just or wise for a homosexual person to enter marriage is another question.)”

Doran’s point is a silly one, which reflects poorly on him, and does not substantially add to the discussion.  The sad part of his statements is that their silliness overshadows a number of positive things that he said leading up to those remarks.  Discussing Catholic approaches to lesbian and gay people, he said:

“A. Can we recognise the fundamental goodness of people who are of homosexual orientation? Yes.

“B. Do we believe that they are loved by God? Yes.

“C. And that they are equal in dignity to every other person? Yes.

“D. Can they be actively involved in the life of the Church? Yes.

“E. Can friendships between people of the same sex be good, even if they are sexually attracted to one another? Yes, of course.

“While marriage is the ‘primary and most unique friendship’, there are many other kinds of friendship which are blessed by God. Friendship is an aspect of love, and love is the path to holiness.

“This of course applies equally to those who are homosexual in orientation as it does to those who are heterosexual.

“F. Can people of homosexual orientation receive the Eucharist? Yes, on exactly the same basis as heterosexual people, who are likewise called to the virtue of chastity.

“G. Can we engage with them in pastoral care for the family? Yes, of course.”

While the Irish bishops oppose marriage equality,  other Irish church leaders and the Irish Catholic lay people are very much in support of it.  The Irish Times reported on a recent statement from a coalition of religious organizations, including two Catholic lay groups, We Are Church Ireland and Gay Catholic Voice Ireland.  One leader was quoted in the story:

“Brendan Butler, of We Are Church Ireland, said the Catholic Church’s opposition to marriage equality was the view of ‘the hierarchical church. We are representing a huge squad of ordinary Catholics. We have people in our group who are gay people as well as mothers and grandmothers of gay people. They are appalled at the attitude of the church.’ “

Butler recently penned an op-ed for The Irish Times in support of marriage equality, and he argued:

“Jesus of Nazareth challenged the skewed values and injustices of the religious and political elites of his day and their exploitation and marginalisation of their people.

“We as followers of Jesus must also challenge the injustices of our Church and society.

“This Kingdom of God is not confined to the Church but to the creation of a more just society in which all people are valued as equals.

“This is a vision which We are Church Ireland proclaims. We wish and work for a society where a person’s sexual orientation is not a cause of discrimination or prejudice.

“When it comes to marriage, Christians do not have the ownership of the institution and should invite gay, lesbian and transgender people to share in the joys of marriage if they so wish.

“As a result of a yes vote in the referendum we will have a more just and inclusive society befitting the dignity of all people.”

PinkNews.co.uk recently reported that polls show strong support for marriage equality among the Irish population:

It recently emerged that one in five voters are still undecided about how they will vote in the referendum in May. The poll found that while 62 percent were in favour with 16 percent opposed, 22 percent of voters are still unsure/didn’t know how they would vote on the issue.

In such a heavily and traditionally Catholic nation, the results of this referendum will be significant for Catholic politics.  Una Mullaly, writing in The Guardiannoted:

“To get this far is nothing short of a phenomenal achievement. Homosexuality was only decriminalised in 1993; the Civil Partnership Act passed in 2010. The dedication of LGBT rights groups has changed hearts and minds. And now, Ireland is staging a referendum that enjoys support from all major political parties and the majority of the public, something unimaginable just a decade ago. . . .

The world will be watching Ireland in the lead-up to May’s referendum. If the Irish electorate seizes this opportunity, it won’t just be a local victory, it could be the watershed moment the global movement for marriage equality has been waiting for.”

–Francis DeBernardo, New Ways Ministry


The Misconceptions Behind Pope’s Comment on Gender and Nuclear Arms

March 2, 2015

Pope Francis

As New Ways Ministry’s pilgrims to Italy were flying across the Atlantic a few weeks ago, a story broke about Pope Francis and gender theory which, due to our being on the road (or, more accurately, in the air), did not quite get our attention.  The substance of the story was that the pope, in an interview published in a a new Italian book, likened gender theory to nuclear arms.  In The National Catholic ReporterJoshua McElwee reported:

“Gender theory is a broad term for an academic school of thought that considers how people learn to identify themselves sexually and how they may become typed into certain roles based on societal expectations.

“Asked in the book about how important it is for Christians to recover a sense of safeguarding of creation and sustainable growth, the pope first speaks of the duty of all people to respect and care for the environment.

But he then says that every historical period has ‘Herods’ that ‘destroy, that plot designs of death, that disfigure the face of man and woman, destroying creation.’

” ‘Let’s think of the nuclear arms, of the possibility to annihilate in a few instants a very high number of human beings,’ he continues. ‘Let’s think also of genetic manipulation, of the manipulation of life, or of the gender theory, that does not recognize the order of creation.’

” ‘With this attitude, man commits a new sin, that against God the Creator,’ the pope says. ‘The true custody of creation does not have anything to do with the ideologies that consider man like an accident, like a problem to eliminate.’ “

Lisa Fullam.Photo.5

Lisa Fullam

Part of the reason that this story slipped our attention was that there was very little commentary in the Catholic press about this interview.  One great exception has been Professor Lisa Fullam, of the Jesuit School of Theology, California, who examined the pope’s misconceptions about gender in a a blog post she wrote for DotCommonweal

Fullam’s post is a great introduction to the contemporary understanding of gender from both scientific and social scientific perspectives.  She begins by offering comparative definitions of some key words, which are sometimes wrongly used interchangeably:  sex, gender, gender identity, gender expression, transgender, and queer.

She then examines some of Pope Francis’ (and Benedict’s and John Paul II’s, too) misconceptions about these terms.  For instance, she notes the lack of historicity in their definitions of masculine and feminine:

“That the definition of what counts as appropriate to women varies between and within cultures and across time is not accounted for in this view. Oddly, John Paul cites fierce transvestite warrior Joan of Arc (who was killed as a relapsed heretic for wearing men’s clothing, and can certainly, if anachronistically, be thought of as queer,) as a model of the feminine genius, thus calling into question the descriptive (and certainly the normative) value of many, if not most, of the ‘feminine’ traits he inferred.”

Fullam examines the social construction of gender, and also helps to dispel some myths which have formed the basis of some of our culture’s most foundational ideas about gender:

“Isn’t human nature fundamentally a duality of male and female? This can only be upheld by ignoring the existence of millions of human beings whose sex and/or gender identity do not fit the ‘rule’ of male AND masculine (according to which illusory single set of standards for masculinity?) or female AND feminine, (according to other illusory standards of such.) The spectrum of gender can be seen every time a woman relishes some more ‘masculine’ endeavor–like, say leading a French army against the British, like Joan of Arc. It can also be seen when men embrace more ‘feminine’ aspects of their character, yet remain ‘masculine’ in their gender identity. Anyone paying attention to the numerous ways people describe and express their masculinty and feminity would have to recognize that to assert a strict duality would be a facile caricature of humankind. I can only hope that Francis’ meeting with a trans man late last month will lead him to change his mind and heart. “

She concludes with a call for Christians to be more open-minded about gender:

Recognizing the degree to which social conventions define and delimit gender expression, I’d suggest that we leave a lot of room for people to speak to what it means to them to be men or women, or other, and not to force a lovely array of human be-ing into a false duality which fails to adequately reflect biology, much less the richer experience of human life in its totality. That has to do with gender roles, but also gender identity. And aren’t Christians especially called to uphold the human dignity of all children of God, male and female, masculine and feminine, transgender and cisgender alike? That attitude doesn’t ‘destroy’ nature, as Pope Francis fears, but rather recognizes the beautiful panoply of humankind that God has created.”

I’ve only given a brief taste of Fullam’s arguments.  If you are at all interested in the topic of gender, I recommend that you read her post in its entirety by clicking here.    If you like Fullam’s work, you may want to read an article that she wrote last year on “Civil Same-Sex Marriage: A Catholic Affirmation.” 

Pope Francis’ comments on gender reveal that, while he has shown a refreshing openness to LGBT issues, he–and most likely, many others in the Catholic hierarchy–need a better education on the questions of gender which the rest of the world has been engaged in for decades now.  Perhaps such an education would not only help his approach to LGBT issues, but, equally important, on issues concerning women, for which he has a famous and dangerous blind spot.

–Francis DeBernardo, New Ways Ministry

 


On Being Able to Say “Here I Am!”

March 1, 2015
On the Sundays of Lent, Bondings 2.0 will feature reflections by New Ways Ministry staff members. The liturgical readings for the Second Sunday of Lent are: Genesis 22: 1-2, 9-13, 15-18; Psalm 116: 10, 15-19; Romans 8: 31-34; Mark 9:2-10.   You can access the texts of these readings by clicking here.
Few experiences can match the surprise and dread I felt when, in grade school, as I was happily daydreaming during class, the teacher would call on me.  Thoughts racing and panic rising, I recall wondering what the question was and if I was in trouble.  Not knowing how to respond to my teacher, I remember that I just wanted to shrink back into my seat and disappear.
I cannot help but think that Abraham might have felt the same way when God suddenly called out, “Abraham!” in the Genesis narrative which is today’s first liturgical reading.  I imagine a person would feel an unbearable level of scrutiny and self-consciousness if his/her Creator singled them out by name.  But instead of giving into his instincts to shrink back and hide, Abraham exclaimed, “Here I am!”  There was no timidity in his voice; Abraham responded boldly and without hesitation to God’s call.
I think Abraham’s “Hear I am!” exclamation is the key to understanding the Transfiguration event, described in today’s Gospel.  For Abraham, those three words indicated that he was present and responsive to God; but for Jesus, “Here I am!” was an experience of profound self-disclosure to his disciples.  Jesus revealed more deeply who he was to his disciples in a mysterious, yet intensely intimate way.  Jesus made himself vulnerable to his disciples so that they could share more fully in the wonders of his own life.  I can think of no more powerful way to express the phrase “Here I am!” than the Transfiguration revelation.
Now what does “Here I am!” mean for LGBT Catholics and allies?  First and foremost, like Abraham, we need to boldly respond to God’s calling in our own lives.  This process of ongoing and daily conversion to conform ourselves to the Gospel is the basis for the Christian life.  And like Jesus, we must not fear opportunities to share our lives with others, particularly in regard to our support as people of faith for LGBT equality.  According to the Public Religion Research Institute, the majority of Catholics support marriage equality for lesbian and gay persons; however, 73% of Catholics think their fellow Catholics oppose marriage equality!  There is a perception/reality gap that we as LGBT Catholics and allies are called to overcome — to boldly say “Here I am!” to our fellow Catholics and be counted!
This Lenten season is a wonderful opportunity to examine how we are present to God and to others. Like Abraham and Jesus, may we be attentive to God’s calling to us — and may we have no hesitation to exclaim, “Here I am!” when the opportunity arises!
–Matthew Myers, New Ways Ministry

Proposed Review of San Francisco Teachers’ Handbook Brings Confusion

February 26, 2015

Archbishop Salvatore Cordileone

The Archdiocese of San Francisco has announced that its revisions to the high school teachers’ handbook will be reviewed and refined by a committee of theology teachers from the schools, but how far their recommendations will be allowed to reach is not well understood.

Earlier this month, Archbishop Salvatore Cordileone proposed a long list of loyalty oaths, primarily focusing on areas of church teaching regarding sexuality (including LGBT issues), be added to the publication.  A number of protests by teachers, parents, and students have erupted.

A certain amount of confusion about what Archbishop Cordileone wants this committee to do exists, based on a conflict between what some press outlets reported and what archdiocesan statements have said.

SFGate.com reported:

“Under pressure from parents, students and staffers at the San Francisco Catholic Archdiocese’s schools, Archbishop Salvatore Cordileone said Tuesday that he is re-examining strict guidelines he proposed for teachers that would require them to reject homosexuality, use of contraception and other ‘evil’ behavior.”

Yet a statement from Fr. John Piderit, Archdiocesan Vicar for Administration and Moderator of the Curia, indicated that the committee would be doing much less than re-examining:

“The Archbishop has not repealed anything.  He is adding explanations, clarifications, and material on Catholic social teaching, via a committee of religion teachers he is establishing.  The committee is to expand some areas of the material to be included in the faculty handbook, and clarify other areas by adding material.  Nothing already planned to go in is being removed or retracted or withdrawn.”

Crux reported that Cordileone is asking the committee to “recommend to me an expanded draft” and “adjust the language to make the statements more readily understandable to a wider leadership.”

One critical area that does seem to indicate some change from Cordileone is in regard to his proposal that teachers be classified as “ministers.”   Such a classification would exempt them from labor law protection.   The statement from Fr. Piderit indicates that there will be a revision in this language:

“With respect to the use of the word ‘ministers,’ the Archbishop only said that ‘ministers’ is no longer being considered. That is all the Archbishop said.  The word currently being used is ‘ministry.’ Nonetheless, the Archbishop did say that he would work hard to find language that satisfies two needs.  One is the need to protect the rights of the teachers in the Catholic high schools to have complaints fairly treated.  The other is the right of the Archdiocese to run Catholic schools that are faithful to their mission.  Language must be identified that meets both needs.  Even if a substitute for ‘ministry’ is found, the substitute must guarantee that the teachers in the Catholic archdiocesan high schools promote the Catholic mission of the institutions.”

A letter Cordileone sent to teachers explaining the formation of the committee was published in Catholic San Francisco, the archdiocesan newspaper.  In one section he encourages their participation in the process and thanks them for their concern:

“. . . [A]fter speaking with your union negotiators, I have decided to form a committee consisting of theology teachers from the four Archdiocesan high schools to recommend to me a draft which, while retaining what is already there, expands on these statements and adjusts the language to make the statements more readily understandable to a wider readership. I will also leave to their discretion how to include the proper wider context within which to understand these points of doctrine. . . . Each of you may approach them with your thoughts, concerns and suggestions which they can then take under consideration as they prepare their draft. It is my hope that this can all be completed prior to the beginning of the next academic year.

“After my address to you on February 6, a number of you spoke to me seeking advice on how to effectively present the Church’s teaching in a compassionate and compelling way to your students who may be struggling in these areas and perhaps even feeling rejected or unwelcomed by the Church because of them. I was moved by your sincerity and commitment. Please know that I have already begun to look into resources that we can make available to you to assist you in this most important work.”

While Cordileone’s statement to the teachers is reconciliatory, his charge to the committee seems very narrow.  Based on what they are being asked to do, the committee may or may not be able to make recommendations to substantially change the material in the handbook which many find damaging.  Moreover, the language that the archdiocese develops to describe a teacher’s “ministry” will need to be parsed theologically and legally to see what the ramifications in both areas are.

How the committee responds to its charge will be critical in determining the next step of this controversy.

–Francis DeBernardo, New Ways Ministry

Related article:

National Catholic Reporter: “Controversial San Francisco handbook to be reviewed, expanded by theology teacher committee”

 


New Marianist Booklet Helps Catholic Educators Discuss LGBT Issues with Youth

February 25, 2015

blog marianist pictureA new resource to help Catholic educators discuss LGBT issues with students has been published by a committee of the Marianist community.

Addressing LGBT Issues With Youth:  A Resource for Educators is an 11-page PDF booklet which provides “strategies for assuring that our institutions and ministries promote understanding, respect and acceptance for all young people, regardless of their sexual orientation,” according to the LGBT Initiative page of the Marianist Social Justice Collaborative website.   The Collaborative describes itself as:

“a joint initiative of the Marianist Lay Network of North America, the Society of Mary (brothers and priests) and the Marianist Sisters. . . . It is a network that provides mutual support, resources, leadership for peace and justice, and links to other peace and justice groups.”

The document stresses the importance of creating safe space for LGBT students and provides a number of suggestions for educators can become “caring and supportive adults who will talk with them and guide them.”

The need for such a resource is described in the booklet’s first section:

“LGBT youth need reassurance from people who represent their faith if they are to integrate their self-understanding into their faith commitment. Catholic teaching often is misrepresented or misunderstood, which can cause turmoil for those who may conclude that God doesn’t love them. . . .

“While bullying affects a wide range of students, LGBT students or those perceived to be LGBT endure particular ridicule. . . .

“If adults don’t support their students, if they ignore bullying, if they remain silent when they should speak up, what is an LGBT youth to conclude? That he or she is not loved and valued, a flawed human person.”

The booklet situates its message within the Catholic tradition of non-discrimination towards LGBT people, which is taught in the Catechism.  Additionally, the rationale for their approach is supported by various bishops’ documents calling for pastoral care of LGBT people.  The Marianist charism itself is also referred to as a source of backing.  One of the “Characteristics of Marianist Education” that is quoted states:

“Educate persons to accept and respect differences in a pluralistic society. As the people of the world come increasingly into contact with one another, differences among them become more apparent. If the world of the future is to be peaceful, students of today must learn how to appreciate cultural difference and how to work with people unlike themselves.”

The booklet provides tips for how teachers can show support to LGBT students, but it also adds suggestions for how to educate the entire school community–administrators, faculty, parents–about sensitivity to LGBT people.  One significant section offers practical answers for how to answer critics who would oppose this type of approach.

The resource suggests a variety of practical ways to transform a school into a safe space, including updating the curriculum, adopting inclusive policies, establishing support groups, and ways of talking about LGBT issues in the classroom.

The booklet neither condones nor condemns sexual relationships, but does note that this topic is not connected to the idea of creating a safe space:

“Supporting LGBT students does not condone sexual activity any more than support ing heterosexual students condones sexual activity. Your care and support simply honors the dignity of each person and provides a place where he or she is accepted and valued.”

Connected to this topic of sexual relationships is an important concluding section on the Catholic Church’s call to all individuals to develop and follow their consciences.

Many Catholic educators can benefit from the suggestions offered in this resource.  If all Catholic schools adopted such an approach, our church and its educational system would be a much more welcoming place for LGBT students.

–Francis DeBernardo, New Ways Ministry


Students’ Resistance to Archbishop Cordileone Exemplifies Best of Catholic Education

February 24, 2015

Students lead vigilers in song and silence on Ash Wednesday

In San Francisco, hundreds of Catholics gathered on Ash Wednesday to protest the morality clauses for school teachers that the archdiocese has added recently. Singing and praying outside St. Mary’s Cathedral, the group held a candlelight vigil after sunset.

Students led this second major rally, organizing under the hashtag #TeachAcceptance, and were joined by parents, church workers, concerned Catholics, local teachers’ unions, and others.

Bay Area Catholics and their allies are persisting in their demands for justice following the Archdiocese of San Francisco’s announcement of new morality clauses in teaching contracts  that prohibit, among other items, public support of LGBT people.

Bondings 2.0‘s previous coverage of the new clause is available here.

One of the latest rally’s organizers, high school senior Mairead Ahlbach, told the National Catholic Reporter that students were:

” ‘learning and living the Catholic values of acceptance and love…We hope the archbishop hears this. [Jesus] would be here next to us.’ “

During intercessions, other students prayed for teachers, parents, those who are marginalized, and an openness of heart for Archbishop Cordileone. 14-year-old Hannan Regan told The Huffington Post:

” ‘The message we’re trying to get across is that we support all of our teachers, no matter their gender, sexuality, religion or race…The majority of students are very concerned about our teachers and all we want to do is show our love and support.’ “

Parents echoed those sentiments, including Vincent Campasano, a married gay man with a son in one of the affected Catholic high schools, who said the clause instills a “sense of fear.” He continued:

” ‘We object to this type of language. We are afraid we are going to lose teachers, good teachers, some of the best in the world, because of that fear that I mentioned earlier.’ “

Students rallying for #TeachAcceptance

Teachers and parents expressed concern for students when these new policies are implemented, especially LGBT youth. Veteran teacher Jim McGarry, who taught in area Catholic schools for over 25 years, said the archbishop’s decision may force LGBT youth to remain closeted and doubt their dignity and worth:

“At the same time, McGarry said he believes the vast majority of students ‘cannot and will not turn their backs’ on their gay peers. Students are very aware of the violence to which their LGBT friends can be exposed, he said, and many ‘have seen gay friends of theirs beaten up.’

” ‘The church needs to be “putting its arms around, providing extra layers of protection’ for the gay community, not turning its backs on them as he feels the new handbook statements could encourage, he said.”

Local clergy have privately and publicly questioned the wisdom of this new morality clauses as well. Fr. David Ghiorso said to the National Catholic Reporter:

” ‘This is a wonderful church in the archdiocese…[but] I struggle with understanding what is transpiring…We can be so much better than what is happening presently in this local church.’ “

The action on Ash Wednesday follows a previous rally of more than 200 people at the cathedral. Bay Area Catholics are promising more actions in coming weeks. A online petition has gathered more than 6,300 signatures. You can sign it here.

Archbishop Cordileone added to the already tense controversy in his response to a letter from Bay Area lawmakers who asked the archbishop to remove the morality clauses which they called “discriminatory and divisive.” According to Crux, The eight state legislators represent in those areas where Catholic schools will be affected. In his response, Cordileone defended the right to fire church workers by asking legislators:

” ‘Would you hire a campaign manager who advocates policies contrary to those you stand for, and who shows disrespect for you and the Democratic Party in general?’ “

The National Catholic Reporter  added that the archbishop claimed the legislators’ view was a misunderstanding.

Cordileone’s explanation only fanned the flames, however, according to SF Gate columnist C.W. Nevius:

“Here’s the concern the teachers have. What if a high school student comes to one of them in confidence and says he or she is having questions about their sexuality. That they think they may be gay and are worried about how to handle it in their life.

“What should the teacher say, that homosexuality is a mortal sin? That they must never think of a lasting, loving relationship? That marriage is out of the question? Because that’s Cordileone’s party line.

“And if the teacher should cave in and counsel the student with some actual sympathetic advice, tell him or her that it may be difficult but a normal part of human existence, what would the consequence be? Because it sounds, from Cordileone’s letter, that the teacher would be fired.”

Further actions on this controversy are coming from organized labor. They are concerned about Archbishop Cordileone’s suggestion that educators in Catholic schools would be designated as “ministers” and deprived of employment non-discrimination rights.

Cordileone addressed the San Francisco Archdiocesan Federation of Teachers Local 2240 in early February, but according to the National Catholic Reporter few faculty members were appeased. Union representatives are presently in contract negotiations and though the archbishop signaled he was flexible on the ministerial designation, no positive steps have been announced in the weeks since.

The California Federation of Teachers expressed its support for the local union and concern for the archbishop’s actions in a February 13th statement, saying the autonomy of religious institutions should be respected but “those views must be questioned and confronted when they fundamentally violate the constitutional rights of individuals who work in these schools.”

At the same time as the debate about the new morality clause intensifies, a related controversy shows the potential impact new teaching contracts could have. Elementary students at The Star of the Sea School received an examination of conscience pamphlet from the parish’s priest (the same priest who made headlines for banning female altar servers) asking them about their sexuality, including topics like masturbation, sodomy, and sterilization.  Many students, no older than 10 or 11, were mystified. Columnist C.W. Nevius connected this bizarre incident with the teaching contracts:

“And [Cordileone] doesn’t think that has a chilling effect on the teachers? Or that when teachers at Star of the Sea, a Catholic school in the Richmond, had grave reservations about a pamphlet including some questions about sex that was given to students they supposed to keep silent and let students read a document that was clearly inappropriate?…

“The fact is the teachers were right about that pamphlet in the first place. And they shouldn’t have to check their conscience at the door when counseling students — even (gasp!) if some of them turn out to be gay. It’s unfair, unethical and a misrepresentation of a religion that celebrates a loving, accepting God.”

Archbishop Cordileone’s decision to scrutinize church workers’ lives according to a narrow understanding of Catholic identity and Christian faith is deeply troubling and an unfortunate move for the archdiocese. However, the witness of students and teachers to resist discrimination and exclusion is a clear indication that the church–the People of God–are far more adherent to the Gospel and willing to struggle for LGBT justice.

To lend your support, connect with the #TeachAcceptance movement on Facebook, Twitter, or the online petition. You can also sign up online to volunteer through the Google form here.

For Bondings 2.0‘s full coverage of these and other LGBT-related church worker disputes, click the ‘Employment Issues‘ category to the right or here. You can also find a full listing of the more than 40 incidents where church workers have lost their jobs over LGBT identity, same-sex marriages, or public support for equal rights made public since 2008 here.

–Bob Shine, New Ways Ministry


LGBT Groups, Politicians Criticize NYC St. Patrick’s Day Parade for Lack of Irish Identity

February 23, 2015

LGBT people boycotting the NYC St. Patrick’s Day Parade in a previous year.

LGBT and political leaders are again criticizing New York City’s St. Patrick’s Day parade for the way it has permitted openly gay contingents.

Though the host committee announced last September that it would welcome an LGBT-specific group of marchers, critics question the Irish credentials of that group, OUT@NBCUniversal, an LGBT employees group at the media giant which broadcasts the parade.  The critics expressed their desire that LGBT groups with Irish links be welcomed too.

According to CBS New York, these critics include several local politicians, who announced their own boycott of the 2015 event:

” ‘The issue has never been about having a gay group in the parade — it has always been about having an Irish gay group in the parade,’ openly gay Council Member Dan Dromm said Tuesday…

” ‘It is clear that last year’s decision was just to placate the parade sponsors,’ said Council Member Rosie Mendez. ‘Until my Irish queer brothers and sisters can march in this parade, I will not be marching at all.’

” ‘Until the St. Patrick’s Day Parade is really and truly inclusive of all I will not march in it,’ City Council Speaker Melissa Mark-Viverito said in a statement. ‘Half measures will not suffice for a parade that should be open to everyone regardless of who they are or whom they love…Proud Irish New Yorkers should not be forced to hide their identities – period.’ “

Mayor Bill DeBlasio, who himself boycotted the parade in 2014, has not announced his plans for this year’s event. However, sources indicate he will again refuse to march unless a more inclusive plan is announced.

LGBT advocates are claiming the host committee’s ban on openly LGBT Irish contingents effectively remains in place. Brendan Fay of the Lavender and Green Alliance, which has applied to march, are hoping for a last minute decision to open the parade. Fay told The Irish Voice:

” ‘We have a month to go…The doors are still open and 2015 could be a celebration we can all be proud of. With the line of march yet to be published there is still time for both sides to reach an agreement. We at Lavender and Green Alliance have been working for decades for an inclusive Irish parade. My motto is “It’s always a yes until it’s a no.” ‘ “

Emmaia Gelman of Irish Queers told the Wall Street Journal:

” ‘To suggest again, for the 25th year, that we have to closet ourselves in order to be allowed into the parade is outrageous.’ “

Advocates are presently appealing to the parade’s 2015 Grand Marshal, Cardinal Timothy Dolan, as well as political leaders to help negotiate a more welcoming policy.

However, the parade host committee’s response has yet to budge. Top official Hilary Beirne endorsed OUT@NBCUniversal’s Irish credentials and said inclusion would be taken “one step at a time,” but this decision should “not necessarily” be understood as a wider welcome to openly LGBT contingents in coming years.

In September 2014, Bondings 2.0 said the inclusion of LGBT groups in New York City’s and Boston’s St. Patrick’s Day parades greatly improved these celebrations “in the spirit of Catholicism’s long tradition of social justice — and perhaps most pertinent here, the Irish charism of unbounded and warm hospitality.” Parade organizers in New York should redouble their efforts to welcome all by listening to affected communities who claim the host committee’s efforts are insufficient.

For our continuing coverage of St. Patrick’s Day controversies in New York City and elsewhere, click here.

–Bob Shine, New Ways Ministry


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