Let No One Be Left in the Field

For the four Sundays of Advent, Bondings 2.0 will feature reflections on the day’s Scripture readings by LGBTQ theologians and pastoral ministers studying at Boston College.  The liturgical readings for the First Sunday of Advent are Isaiah 2:1-5; Psalm 122:1-9; Romans 13:11-14; Matthew 24:37-44.  You can read the texts by clicking here.

Craig Ford
Craig Ford

Today’s reflection is  by Craig A. Ford, Jr., a doctoral candidate in Theological Ethics at Boston College.

At first glance, Advent might seem to be a season designed to mess with our notion of time. Advent, we hear frequently, is about waiting, about expecting. These words, at least for me, don’t strike up images that imply a lot of activity: waiting and expecting, for me, conjure up scenes in which activity is temporarily suspended–like sitting in a doctor’s office, or waiting on a crucial email you need from a colleague in order to complete a project.

On the other hand, everything about our daily lives during this time of year seems to be in a state of consumer frenzy, amplified by the compulsion to shop and buy presents, to prepare dinners, to host parties, to send out Christmas cards. This madness is the furthest possible thing from waiting; it seems, instead, like racing.

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Jean-Francois Millet, “The Angelus”

But, if we let the readings for this first week of Advent grab our attention for a few moments, I think we’ll see that the impression of Advent as a sort of liturgical waiting room is inaccurate. And they certainly don’t advocate for Advent to be a time consumed in buying the latest and the greatest new gadgets. Instead, today’s scriptures point out that we need to be engaged in different sorts of activities.

This alternative impression comes into view most clearly when we go through the readings backwards. Jesus’ words to us in the Gospel invite listeners not into a story where people are sitting on their hands, but instead into a story where people are going about the daily rhythms of their lives completely oblivious to the Gospel’s demands. From here, the arrival of the reign of God is dramatized as the sudden disappearance of some of those closest to us. “Two men will be out in the field,” Jesus says, “One will be taken, and one will be left” (Matt. 24:40).

But no one should be left in the field. Our job as Christians is to include everyone, and this is the activity in which Advent demands that we engage.

What does this sort of work entail? It entails our going about the business of opening ourselves to each other. It entails the courage not to retreat into ourselves beyond the demands of self-care. (We should never discount self-care, including everything that’s required in order for us to feel healthy and be willing to extend ourselves in service to others once again, such as cups of coffee with friends, long walks, and disconnections from social media.) Our work entails trying to live a non-exclusive Gospel, where we become ambassadors of welcome to each other. Paul summarizes this in the second reading as the act of putting on Jesus Christ (Rom. 13:14), which we know from elsewhere in Scripture is identical to taking in, providing for–in a word, loving–our neighbor (1 Jn. 4:20).

This work is not easy. And for those who us who identify as LGBT, as queer, or as gender non-conforming Catholics, this type of activity will seem downright unfair. After all, why should we expect to open ourselves up to others such as our own bishops who continue to use the hurtful language of the truth about man and woman, and the unique bond of marriage they form”? (What such a statement obscures is the actual truth that no relationship hallowed by the presence of love can afford to be excluded from the Church, the very community animated by love, the bond of the Holy Spirit.)

Moreover, the prospect of President-elect Donald Trump in the United States exacerbates these negative messages, as Trump’s presence in the public forum has validated the homophobic and transphobic sentiments of some of his supporters. These supporters, in turn, are making these sentiments public in a way that causes many of us to fear for our safety, especially if we live in states marked by that do not have policies protecting LGBT, queer, and gender non-conforming persons.

But this work of opening ourselves to all is nevertheless the call of the Gospel. This is the work of Advent, of waiting for the arrival of Christ. We must pray for God to strengthen us in this work. For lying on the other side of this work is the presence of justice and the presence of peace. The illustration of Isaiah has captured many hearts: “They shall beat their swords into plowshares; and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again” (Is. 2:4). Will it capture ours?

We queer Christians know that we cannot afford to perpetuate exclusion. This Advent, may we dedicate ourselves to no longer leaving anyone–friend or foe, beloved or bigot–in the field.

Remembering Matthew Shepard: Encountering Solidarity, Countering Isolation

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

By Alfred Pang, October 12, 2016

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

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Matthew Shepard

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

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

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

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

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Alfred Pang

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

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

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

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

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

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William McNichols, “The Passion of Matthew Shepard”

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

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

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

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

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

Beyond Being the Prodigal Child, We are Parent and Sibling, Too

 

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“The Prodigal Son Returns” by Soichi Watanabe

On the Sundays of Lent, Bondings 2.0 will feature reflections by New Ways Ministry staff members. The liturgical readings for the Fourth Sunday of Lent are: Joshua 5:9A, 10-12; Psalm 34: 2-7; 2 Corinthians 5:17-21; and Luke 15:1-3, 11-32. You can access the texts of these readings by clicking here.

The Prodigal Child is among Scripture’s most well-known parables. In today’s liturgy, its rich themes of forgiveness and reconciliation are enhanced by the readings from the book of Joshua  and 2nd Letter to the Corinthians with which it is paired.

Interpretations generally position the reader as the wayward child returned to the parent, hinting that we are lost disciples returned to God’s loving embrace. This applies to our interpersonal relationships when we find ourselves welcomed back into families and communities which we may have left

But what if we position ourselves as the parent, or even the elder sibling? Doing so complicates a calming parable, raising questions for us when we would rather bask in being the prodigal child welcomed home and celebrated.

For instance, if we are the parent, we have to ask ourselves if we run to meet those who have abandoned and even harmed us? Are we “filled with compassion” by their presence? Do we unreservedly organize a celebration when someone accepts returns after years of exile? As people existing at the church’s margins who have experienced the very real exclusion and  harm which some church ministers can inflict, is our response to other excluded people like the parent in this parable?

If we picture ourselves as the elder sibling, are we ready to acknowledge that we want some people in our lives to remain absent and even figuratively dead? Are we envious when others receive greater love or care in certain moments? When reconciliation happens in our church, would we rather the divisions and wounds remain because we have adjusted to them? Have we so rooted ourselves and our identities at the margins that progress becomes unwelcome?

Asking myself these questions raises truths I would rather ignore. I have to admit that that at times I have not wanted to forgive, never mind to celebrate, certain people who have passed through my life. I am comforted that seeking LGBT justice in the Catholic Church seems to be stable employment, given the depth of institutional and cultural homophobia in our community. I would rather be the prodigal child, welcomed and held, celebrated and held up, than practice the parent’s boundless compassion or admit the darkness I share with the elder sibling.

Thankfully, the lectionary sets this parable of the Prodigal Child within a context. The first two readings are reminders of that God fulfills promises. In the passage from Joshua, the Israelites celebrate the Passover as their forty years of wandering comes to an end. The unceasing manna which had sustained them dries up. God kept God’s promise. In 2 Corinthians, Paul speaks of the new creation brought about by God through Christ. Again, God kept God’s promise.

This context allows us to root ourselves in God, confident that God keeps the promise made by Jesus to be with us always. Knowing that God’s grace is operative in our lives, we know that when we do not love boundlessly or are ready to face our dark sides, we do not do so alone. We have God’s grace and we have one another, ambassadors of Christ in Pauline language, to mediate that grace to us. Lent is a time for conversion. My prayer today is that we may all come to know we are loved as the Prodigal Child, to know we must love as the parent, and to know that to love and be loved we must wrestle with our darkness as the elder sibling.

–Bob Shine, New Ways Ministry

A Plea to Pope Francis: Release LGBT People Imprisoned by the Church

Eric Fought

Pope Francis’ calls to save migrants’ lives and his visits to prisons are well-known; indeed, they have become almost routine two years into his papacy. Yet for all his positive remarks on LGBT issues, Francis has not yet made the connection that sexual and gender diverse persons are also an “imprisoned” group in need of liberation.

In a post on his personal blog, Eric Fought, a Catholic pastoral minister and organizer in Minnesota, has called on the pope to correct this oversight.

Writing in response to Pope Francis’ lunch with 90 inmates, some of whom were LGBT person and those with HIV/AIDS, Fought notes how this outreach is not typical of others in the worldwide church. He continues:

“Rather, the Church openly and aggressively persecutes gay lesbian, bisexual and transgender Catholics in its midst. We’re all prisoners in the Catholic Church of today, and most of us have done absolutely nothing wrong.

“Thus, those of us who are attempting to live authentic lives as openly gay, lesbian, bisexual and transgender Catholics—in other words, living the lives the Creator intended for us—are stuck in a prison of fear, doubt, repression and direct marginalization.”

Fought adds that though bishops and other church leaders publicly state they respect LGBT people’s dignity, the hierarchy’s message is more clearly stated as “but, we will continue to discriminate whenever and wherever we please.” This discrimination comes in many forms, though he highlights the church worker and volunteer firings which have been on the rise. Of the more than 50 church workers who lost their jobs over LGBT issues, Fought writes:

“. . . [W]e are regularly forced to resign from positions we are highly qualified to perform in ministry and service to the broader community. We are fired for refusing to remain in the closets of our sacristies and schools, let go for being part of relationships that give us life and honor God’s love for us. And when we dare to question these actions, our integrity and faith are regularly called into question.”

Yet, Fought sees hope because “God has heard our cries and we will soon be liberated.” This liberation will be the fruit of the faithful, LGBT and allies, joining together to take responsibility for the church’s future. He ends with an additional call to Pope Francis, asking the pontiff to include those LGBT people imprisoned by the church among the communities for which he prays and on behalf of whom he advocates. Fought writes:

“Pope Francis…we ask for your direct intervention. Know that we are in deep pain and stand ready to experience the freedom promised in the Gospel we all are called to preach and live out…As you rightly chastise the greed and corruption of politicians, economies and governments, continue your work to clean up our own house. And as you highlight the dangers of slavery’s many present forms, free your LGBT brothers and sisters from the prisons of your own Church.”

Pope Francis continues to capture the world’s attention, experiencing extremely high approval ratings among Catholics and those of other religious traditions. A recent Pew survey, reported on by the National Catholic Reporter, reports 95% of U.S. Catholics who regularly attend Mass give a “favorable” appraisal of Francis. That is even somewhat higher than Pope John Paul II’s approval ratings during his 1996 visit to the United States.

I am reminded of an important truism which comes from a seemingly innocuous source of my childhood: the Spiderman comics.   The character Uncle Ben was fond of saying: “With great power comes great responsibility.” Pope Francis’ high approval numbers and media dominance mean his failure to act weighs as heavily as when he does act. It is time for the pope, in conjunction with the People of God, to responsibly use the power God has given us on behalf of those the church itself imprisons within its walls.

To read Eric Fought’s post in full, which I recommend, click here.

–Bob Shine, New Ways Ministry.

Why Do LGBT People Feel the Catholic Church Hates Them?

Yesterday, May 17th, was the International Day Against Homophobia and Transphobia.  In Italy, at least 11 of the prayer vigils for this day to show opposition to oppression against sexual and gender minorities were hosted by Catholic parishes, including at least one basilica.   In this most Catholic of nations, it seems, some people take seriously the church’s teaching condemning discrimination, prejudice, and violence against LGBT people.

Catholic support for this important church teaching is relatively minor among the Catholic hierarchy here in the United States.  Our leaders here tend to ignore the fact that the church teaches that lesbian and gay people must be accepted with “respect, compassion, and sensitivity.”  While they may often express that sentiment in words, they are less likely to take any action whatsoever to show that they truly accept that teaching.  Instead, they tend to focus only on the church’s sexual teachings.

Fr. James Martin, SJ

Jesuit Father James Martin, a well-known writer and lecturer, examines this dilemma in a column in America magazine this week.  His essay is well-worth reading in full, and you can do so by clicking here. In this blog post,  I will comment on some excerpts from the essay.

Martin tries to explain to his audience why so many gay and lesbian people feel that the Catholic Church hates them.  He states:

“Let me suggest a reason beyond the fact that many gays and lesbians disagree with church teaching on homosexual acts: only rarely do opponents of same-sex marriage say something positive about gays and lesbians without appending a warning against sin. The language surrounding gay and lesbian Catholics is framed primarily, sometimes exclusively, in terms of sin. For example, ‘We love our gay brothers and sisters—but they must not engage in sexual activity.’ Is any other group of Catholics addressed in this fashion? Imagine someone beginning a parish talk on married life by saying, ‘We love married Catholics—but adultery is a mortal sin.’ With no other group does the church so reflexively link the group’s identity to sin.”

I agree with him, and I would go even a little further:  no other group in the church is discussed primarily in terms of sex as gay and lesbian people are.  I would imagine that in terms of  sheer power of sexual urgency and desire, adolescents and young adults are probably the people most interested in sexual activity out of the entire human population.  Yet, church leaders do not always refer to sexual temptation when they discuss or welcome young people to the church, as they do with gay and lesbian people.  The focus of youth ministry in dioceses and parishes is not on sexual behavior, as some dioceses and parishes would like gay and lesbian outreach to be.  Young people’s concerns are not shunned or ignored because it might seem to give the indication that church leaders are approving of non-marital sexual activity, yet that is routinely done to gay and lesbian people.  Indeed, the highest office of the church offers World Youth Day to let young people know that they are welcome in the Church.  Where is World LGBT Day?

In addition to being thought of primarily as sinners, lesbian and gay people resent that they are thought of primarily as sexual, as if no other aspect of their life mattered, and as if that was the primary factor defining their lives.

Martin offers the gospel story of Jesus’ encounter with Zacchaeus (Luke 19:1-10) as a model for how church leaders can approach gay and lesbian people.  He analyzes the important features of this story about Jesus welcoming a much reviled tax collector:

“Notice that Jesus shows love for Zacchaeus even before the man has promised to do anything. That is, Jesus loves him first, by offering to dine with him, a powerful sign of welcome in that time. Jesus does not say, ‘Zacchaeus, you’re a sinful person because you’re gouging people with taxes collected for the oppressive occupying power, but even though you’re a public sinner, I love you anyway.’ He simply loves him—first.

“The story of Zacchaeus illustrates an important difference between the ministry of John the Baptist and of Jesus. For John the Baptist, conversion came first, then communion. First you repent of your sins; then you are welcomed into the community. For Jesus, the opposite was more often the case; first, Jesus welcomed the person, and conversion followed. It’s not loving the sinner; it’s simply loving.

“This is the kind of welcome that LGBT people want from the church.  It is the kind of welcome that all people want from the church.  LGBT people want this kind of welcome not because they are a special category of sinners, but, because they are, like most people, average, garden-variety sinners.  Pope Francis illustrated this profound human reality last September during his groundbreaking interview with a Jesuit magazine.  When asked who Jorge Bergoglio is, the pope answered, “I am a sinner. This is the most accurate definition. It is not a figure of speech, a literary genre. I am a sinner.”

Martin concludes with some tips about how the church can show its love for gay and lesbian people more deeply:

“First, it would mean listening to their experiences—all their experiences, what their lives are like as a whole. Second, it would mean valuing their contributions to the church. Where would our church be without gays and lesbians—as music ministers, pastoral ministers, teachers, clergy and religious, hospital chaplains and directors of religious education? Infinitely poorer. Finally, it would mean publicly acknowledging their individual contributions: that is, saying that a particular gay Catholic has made a difference in our parish, our school, our diocese. This would help remind people that they are an important part of the body of Christ.”

While, yes, I agree with Martin here, there is also a sense of regret upon reading the passage because for the past two years we have been witnessing dismissals of LGBT people from church employment, a total devaluing of their gifts and personhood.  Yes, this type of welcome is urgently needed, not just for a positive message, but to correct the terribly negative message that firings have sent.

It’s important, too, that LGBT people’s spiritual gifts are also acknowledged and affirmed. The particular journeys that LGBT people go on to accept, affirm, and announce their identities to others often results in incredible spiritual gifts that are not as readily attained by others.  For instance, their journeys often provide them with a strong sense about telling the truth, a deep reservoir of courage to  stand up to fear and rejection, a profound sense of God’s love, and a new respect for the primacy of their consciences. Amazing gifts that they can offer to the rest of the church!

As Fr. Martin concludes, they are indeed an important part of the Body of Christ.

–Francis DeBernardo, New Ways Ministry

On Persevering in Spite of Rejection: A Follow-Up Post

About a week ago, Bondings 2.0 reported that Queering The Church blogger Terence Weldon had been dismissed from a volunteer job with CAFOD, the Catholic relief and development agency run by the bishops of England and Wales, because his blog was considered to be “campaigning against church teaching.”  Weldon’s reaction to this rejection, understandably, was to question whether he should continue as a member of the Catholic Church.

After a period of discernment, Weldon has responded with a decision to persevere and remain in the church.  In a blog post this week, he explained:

“The reason for Cafod rejecting me as a schools volunteer, was my public profile as an (allegedly) campaigner against Church teaching – specifically, sexual teaching. But part of my motivation in wanting to become actively involved with Cafod in the first place, had been a sense that it was becoming time to back off the constant obsession with matters of sexuality and sexual ethics, and to become more involved, and outspoken, on the far more important elements of Church teaching with which I, and Cafod, emphatically agree – matters of social justice, the preferential option for the poor, and the like.

“Because these are indeed pf fundamental importance in Catholic teaching, and the sexual issues relatively minor, it did not take me too long to conclude once again, that there really is no place for me to be, other than in the Catholic Church. This is where I belong, and this is where I shall stay.

“But if, as I have found, I have been effectively prevented from broadening my focus away from “campaigning” on the sexual matters – the obvious lesson is that on the contrary, I must continue to do so, with redoubled effort and effectiveness.

“The Church is stuck with me, whether they like it or not. This stone which the builders rejected, will indeed become a cornerstone.”

I am glad that Weldon has made a decision, and glad that he has decided to stay. The decision to stay or go is one that every LGBT Catholic faces from time to time, sometimes when they experience personal rejection or at other times when they hear of a hurtful statement or policy issued by a church leader.  Such moments can be very painful. Different people respond in various way, and I respect all those who examine their consciences prayerfully in these matters, regardless of the what their final decision may be.

I think that one of the reasons that such moments are so painful is because many faithful LGBT Catholics see that their divergence from church teaching is not something opposed to their Catholicism, but something which actually springs from their Catholicism.  For many, the arrival at a place where they can affirm their sexuality and committed relationships comes from a deep spiritual journey filled with much soul-searching and anguish.  They see the affirmation of their ability to love as a gift from God, not as offensive to God.

Weldon reflected in this way in another blog post commenting on the CAFOD rejection:

“It has never been my intention, or my practice, to ‘campaign’ against Church teaching. That would imply I had some hope of achieving change, which I know is way beyond my capacity. Right from my opening posts, I have instead made it clear that my primary purpose is much simpler – to draw gay and lesbian Catholics (and other Christians) back into the life and sacramental practice of the church, without compromising on their personal sexual or gender integrity.

“Necessarily, that requires at times criticizing some elements of Catholic teaching or practice – but always in a wider context. Sexual matters occupy a relatively low level in the overall hierarchy of Church teaching, and while I am critical of some elements of these (not by any means all), it is always within the greater structure of broader principles of teaching – on equality and inclusion, on justice, on respect and dignity, and on freedom of conscience.

“So I find it depressing to be told, as I was recently, that I am not acceptable as a schools volunteer for Cafod, because I am allegedly ‘campaigning’ against Church teaching. In my own mind, all I am doing is attempting to draw LGBT people back into the Church – and doing so by presenting alternative elements of Church teaching, and the Gospels, that are less familiar than the well – known offensive bits.”

LGBT people have many spiritual gifts to offer the church community.  As I reflect on this incident, I realize that one of their greatest gifts is perseverance.

–Francis DeBernardo, New Ways Ministry

Thirsting for Living Water to Recognize Christ in Others

Periodically in Lent, Bondings 2.0 will feature reflections 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 Lent are Exodus 17:3-7; Psalm 95:1-2, 6-7, 8-9; Romans 5:1-2,5-8; John 4:5-42.

Samaritan Woman at the Well, by He Qi, China
http://www.heqigallery.com

The Gospel for the third Sunday of Lent is the story of Jesus’ meeting with the Samaritan woman as she came to draw water from Jacob’s well. After their extended conversation, the woman acknowledged that Jesus is a prophet and wondered if He is the Christ. She goes into the town of Sychar to tell the townspeople about this amazing person she has just met. Many come to believe in Jesus as the Christ, because of the woman’s testimony, but others believe because of their personal encounter with Him.

Sometimes I just wonder… What if I were that Samaritan woman and I had a personal encounter with Christ? Would I recognize him?

I fancy myself meeting Pope Francis, perhaps on one of his alleged nightly walks among the poor of Rome. Yes, surely I would recognize Christ in him.

I see Christ in Pope Francis because he celebrated his birthday with homeless men and he embraces children, even if they are stricken with a deformity. I saw his compassion when a murdered transgender person was found along the tracks of Rome’s railroad station. Her family would not claim the body, but she was buried in Francis’ Jesuit church in Rome. Yes, I see Christ in Pope Francis because his actions remind me of Christ. But what about others?

What about those I find unattractive or repulsive or those I don’t admire? Where is Christ in them? When someone gets on my nerves or another dominates conversations, how can I recognize Christ in them? When the wealthy fail to understand that they are robbing the poor if they do not share their wealth, or when those in charge of Catholic institutions fire lesbian or gay personnel when they marry the person they love, how can I recognize Christ in them?

At those pearly gates, I will probably ask Jesus, “When did I see you poor or deformed or transgender or annoying or failing in justice?” And he will answer, “As long as you did not see something worthwhile in the least of these, you did not see me.”

There must be something in them that God loves. I pray for the grace of patience and compassion to find that something that is worthwhile so that I may see the Christ in them.

I want to be like that Samaritan woman. I want my water jar to be filled with living water so that I may recognize the Christ.

–Sister Jeannine Gramick, SL, New Ways Ministry