LGBT Catholics Must Start “Stonewall” in Church, Says Former Vatican Official

Yesterday, Bondings 2.0 featured excerpts from an interview with former Vatican priest Krzysztof Charamsa who came out as a partnered gay man before the 2015 Synod on the Family.

CharamsaStonewallThe previous post covered Charamsa’s thoughts on the Vatican’s panic over “gender ideology,” the deficiency at the Vatican of knowledge about gender and sexuality, church officials’ odd language about homosexuality, and the roots of church leaders’ opposition to equality for LGBT people and women.

Today’s post offers excerpts from Charamsa on Pope Francis, positive aspects of theology today, and what his hopes are for LGBT Catholics. You can read the full interview in the online journal Religion and Gender by clicking here. To read more about Charamsa’s story, click here.

Thoughts on Pope Francis

Charamsa said he is disappointed with Pope Francis who, in his first apostolic exhortation Evangelii Gaudium, expressed a desire to engage reality rather than abstractions but has done the opposite when it comes to gender and sexuality. Charamsa opined:

“Pope Francis is an old, homophobic man. Homophobic in a quotidian sense, as some- thing which, in Catholic or Christian families, is transmitted through the mother, the grandmother. He for sure has inherited this mentality, but my hope at the beginning of his pontificate was that he would be able, as a man of state, in a new position, to open his mind. He was a great fan of Cardinal Carlo M. Martini, the Archbishop of Milan, who has reflected on sexual minorities positively. But when you begin a new job, you must have collaborators. The pope cannot study gender studies, he cannot read much… he needs institutions who do that for him. So when collaborators come to this pope and say, ‘Gays are Nazis’, day after day, it is easy to think that perhaps it is true, just like his grandmother used to say bad things about these gays.”

Charamsa also described Francis as “a political man without collaborators” who may have simply admitted he can do nothing to move the church forward on homosexuality. This admission, Charamsa said, would be “the victory of the masculinist system of the Vatican” that separates out ideas from reality.

This calculation may also explain why Pope Francis did not condemn anti-LGBT criminalization laws while in Uganda, a failure to act that Charamsa called “horrible.” For Charamsa, the political calculations were the primary if not sole intention behind the Havana Declaration,signed by Francis and Russian Orthodox Patriarch Kirill, that blasted marriage equality and other LGBT rights.

Redeeming a Theology of the Body?

Charamsa offered interesting thoughts about how theological currents on anthropology, sexuality, and gender could be redeemed by pro-equality advocates:

“I think it is possible to reconstruct a Catholic theology of body that takes the complexity of LGBTIQ issues into account. For theology this would be an enrichment that reforms our traditional, heteronormative, vision of marriage, which, in the light of Christian sources, must be open also for same sex couples. God has created us for love and this is an essential message for our faith, revealed in Genesis. In the confrontation with gender studies, we must correct many aspects of traditional doctrine about marriage.”

The problem today is not necessarily with a theology of the body, as a more embodied theology would be healthy, but the ways by which gender complementarity and arguments about bodies’ shapes and functions are taken to ideological extremes. Charamsa said this is “a very dangerous ideological intervention” that “does not permit reflection about modern advances in knowledge and human rights, sexual human rights”:

“We have closed our eyes for a very complex and mysterious identity, which is a human person, when we shield ecclesial reflection from the development of modern knowledge. This is a reduction of the human body to something immutable and prefixed. We have canceled the dynamic of knowledge and human reason and impose our partial historical visions as universal and eternal. This has been our error many times in the past, and we continue it today.”

But theology of the body could become beneficial if it were to positively engage contemporary knowledge and allow for a little more epistemological humility. Charamsa rejects outright, however, complementarity that is being used in the war against “gender ideology.”

Dangers of the Present Moment

The dangers with an ideological war against “gender ideology” is that the goal is to “ridiculize, present as inferior, and then destroy” people either psychologically or even physically. Charamsa expounded:

“So the Islamic State has its reasons to eliminate those persons who are dangerous to society, African states have their reasons to impose the death penalty for gay people. The Vatican agrees with this! For the Catholic Church, states and nations have the right to eliminate persons who are dangerous. Sexual minorities are seen as dangerous. One journalist in Amsterdam said to me: ‘Do you know that Cardinal Amato told me that two men who love each other are in society like two terrorists with a bomb?’ This cardinal was my boss in the Congregation. I don’t know his experience of homosexuality and I don’t want to know it. But this is the perception: when you design and create your enemy and stigmatize him as so dangerous, you have every right to eliminate him. And this is our homophobia. But homophobia is nothing when you think about lesbophobia or transphobia or intersexphobia.”

Hopes for the Future in Coming Out

There is hope, however, that LGBT Catholics can effectively challenge these horrific stances of some church officials. Charamsa said his decision to come out was to help move the church away from an emotional and reactive place, and he encouraged others to come out, too:

“We must compel the Church to begin dialogue and the first condition is to accept that gays exist not as object, but as subjects with dignity and without shame. In order to force the Church to consider us as human persons I think coming out is essential. It was my call and that of every gay priest. We are not criminals to exterminate. The criminal is the system that offends and eliminates us. . .The problem is that sexual minorities in the Church should begin a Stonewall Revolution, which will force the Church authorities to think and leave a paranoiac fear of LGBTIQ-persons behind.”

Charamsa also affirmed the work already underway in gender and sexuality studies as “a way of thinking that is connected to life, concrete life, to people who gain awareness of their own dignity and identity, and begin to see the possibility to be themselves.” He added:

“From a Christian point of view, one might say that this is a very Christian movement, a truly evangelical movement. This is the Gospel: ‘work in progress’ to understand our nature and our call to be and love! Because the understanding of the Gospel is made by people, concrete people who seek to understand themselves in the light of God’s revelation, but not without reason.”

Charamsa has a sense of urgency about these efforts. Unlike the Church’s later acceptance of scientific developments that it once rejected, such as Darwin’s theory of evolution, the Church cannot fail for centuries before making a correction. Real lives are at stake, and people “can’t wait for three hundred years.”

What Charamsa’s interview revealed to me is that church officials lack any sort of foundation in sexuality and gender studies today, even while they write and pronounce on these issues. Rule by fear and panic can only lead to disaster. Even Pope Francis, it appears, is not immune from the Vatican’s machinations.

But there is also tremendous hope in Charamsa’s words. It is easier to help someone come to understand something about which they are ignorant or afraid than to heal malice in the heart. Charamsa’s courageous decision to come out and keep speaking out can be a model for gay priests and religious, and LGBT Catholics everywhere.

To read the interview in full, click here.

Robert Shine, New Ways Ministry, August 21, 2017

Vatican ‘Panicked’ About LGBT Issues, Says Former Church Official

In a new interview, a former Vatican official has shed light on how church offices in Rome function and the alarmist posture which church officials have reportedly taken against gender and sexuality issues. Today and tomorrow, Bondings 2.0 will highlight some key points from a much longer interview with the former official that you can read here.

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Krzysztof Charamsa with his partner, Eduard

For many years, Krzysztof Charamsa was a priest involved in the inner workings of the Vatican. He worked for both the Congregation for the Doctrine of the Faith as second secretary of the International Theological Commission, as well as teaching at Rome’s Gregorian University. But in 2015, he came out publicly as a partnered gay man in advance of the Synod on the Family. He was immediately removed from his Vatican posts and from the priesthood. To read more about his story, click here.

Charamsa shared information and insights about his time at the Vatican with the online journal Religion and GenderHe spoke about church officials’ ideas about “gender ideology,” their lack of contemporary knowledge, the role of Pope Francis, what he thinks LGBT Catholics should currently be doing, and more.

Panic Over ‘Gender Ideology’

After the United Nations conferences on gender in the 1990s,  the Vatican responded to those meetings “with panic and disorder,” Charamsa said. Since panicking shuts down conversation, the Vatican’s posture became defensive, making the so-called “gender ideology” an enemy (which, Charamsa said, is the Church’s own constructed enemy because an enemy is needed when the Church is “unable to form its own identity”). He explained:

“Sexual minorities are reduced to the ‘other’, not ‘one of us’, and then to ‘something’. In this stereotypical vision, sexual minorities such as gays, lesbians, transgender people, intersex people are reduced to the masculine category of ‘gays’, only gays. The Church fails to see real people, communities or movements. It identifies something without real knowledge of it; without awareness of the human and sexual identity and life of these people, who must remain invisible. They are viewed as an object upon which hate and fear can be projected, and which can be destroyed.”

This “panic game” results in Vatican officials who are unclear of what to do, and so there are “attacks in every occasion” that use the same “propagandistic and apocalyptic slogans.” This panic comes out even in Pope Francis’ statements and writings, in which Vatican officials have a heavy hand preparing.

Twenty Years of Refusing Knowledge

The Vatican’s panic has led to more than two decades of church officials refusing to engage modern gender and sexuality studies. Charamsa described this situation of “irrational negation” on the part of Vatican officials in the following way:

“The level [of engagement] at the Vatican is poor, and closed, and fundamentalist. There is very little intellectual force to dialogue, to reflect. . .There is, I want to insist, no serious reflection about gender studies, feminism, or social movements of sexual minorities in the Vatican. There is no theological, philosophical or sociological reflection in the Church, and this is dramatic. . .

“The [CDF] consultors are theologians – and not the best theologians – who absolutely are not experts of gender studies. . .Much confusion and ignorance, a persistent usage of ‘they’: we don’t know who they are, but this is the concept of a ‘public enemy’, which must be instilled in the Catholic mentality.”

Studies of gender and sexuality topics elsewhere in the Church are suspicious in the CDF, and are “effectively forbidden” outside of officially sanctioned institutes that are “more propagandistic than serious disciplinary research.” What comes from these institutes and from Vatican theological work is a misguided approach to homosexuality used to prop up church teaching.

The Politics of Language about Homosexuality

Charamsa explained that the first tactic with homosexuality is simply silence because if it is not spoken about, it cannot exist, and even if it does exist, it is invisible.

But when homosexuality must be spoken about by church officials, the panic and lack of understanding in these two decades has transformed the concrete situations of real people into abstractions that are separated from realities. Charamsa described this dynamic as “the social sin of this time in my Church”:

“With false language and false pre-concepts we destroy reality; we hide it. . .Humanity now also knows that sexual orientation – or as the Church falsely puts it: ‘sexual tendency’ – is equally essential for understanding human nature. Facing this modern discovery, with our false ecclesial terminology we seek to hide this reality, to eliminate it, to dominate it.”

Church leaders use the language of “tendencies” and “attractions,” rather than the scientific language of sexual orientation agreed upon in contemporary discourse. They eliminate orientation without explaining why, according to Charamsa, who continued:

“TThe answer is: because it wants to maintain the false ancient vision of homosexuality, because only this erroneous vision can justify the actual doctrine of homosexuality. If homosexuality is a pathology, homosexual acts can be considered sins, yet if it is a healthy sexual orientation, the entire Catholic vision of homosexuality must change. . .We have all these problems in the Church, because the ecclesial authorities are not able to reflect on and to live our human sexual orientation at a personal and communitarian level.”

The way Vatican officials and even Popes John Paul II and Francis use this false language around homosexuality creates, Charamsa stated, “a prison, and a very hypocritical one” for not only LGBT people but the Church.

Attacking LGBT People to Preserve Power

The ultimate aim of the Vatican’s documents and silencing is what Charamsa terms the “psychological extermination” of lesbian and gay people from social spaces, including through criminalization laws. While defending Christians in parts of the world where they are genuinely threatened is important, the use of religious liberty in recent years has been to discriminate against LGBT people. Charamsa said:

“But my gay friends are martyrs too, in another way. And I’m not speaking about lesbians, about trans, who suffer much more. They are martyrs of Christian ideology defended by the Church. . .For me, all the propaganda and non-intellectual constructions, which support the heteronormativity of the Church, are an expression of hatred towards the persecuted object.  . .

“The official ‘genius’ of woman and the official ‘respect’ for gays is in fact the biggest expression of disappointment, of inferiority, of hate. So you continuously hear: ‘Look. Gays are pathological people who cannot, are not able, to love another person. We are not against them. But they are naturally disordered and cannot have a sexual relation… And we are not against the marriage of gay men. They can get married. To women.’ The mentality of the Church does not have the consciousness that these sentences are inhuman: this is not respect; this is humiliation. These sentences do not only ignore reality, they are also against human dignity.”

Where does this desire to persecute come from? Charamsa answered that it is “not an intellectual problem, it’s a problem of government.” The preservation of “masculine, patriarchal power” that LGBT people and cisgender women represent is threatening.

Last month Charamsa was a keynote speaker at DignityUSA’s conference in Boston. Even though the picture he paints is bleak, Charamsa remains hopeful that LGBT Catholics can claim their dignity and even that some of the church’s theology today could be redeemed. Check back to Bondings 2.0 tomorrow for part two.

Robert Shine, New Ways Ministry, August 20, 2017

QUOTE TO NOTE: Stop Church Teachings that Kill, Says Sr. Margaret Farley

Mercy Sr. Margaret Farley, the theological ethicist who wrote Just Love: A Framework for Christian Sexual Ethics, said the church has “not gone far enough” on gender equality because “we still hear the cries of women, through the centuries and today.”

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Sister Margaret Farley

Farley’s comments are readily applicable to the movement for LGBT equality, too. After receiving the Catholic Theological Society of America’s (CTSA) Ann O’Hara Graff Memorial Award earlier this month, she told the gathered women theologians:

“Ideas oppress and repress. . .When the church’s secondary teachings cause sickness and death, there is something wrong with that teaching. . .Just as cultural practices may have been fine until they kill people, so the church’s teachings may have been fine, even harmless, until they kill people.”

Farley’s scholarship has greatly advanced efforts to expose and transform oppressive church teachings on sexuality and gender. For her efforts, Farley was censured by the Congregation for the Doctrine of the Faith in 2012.

I wrote on Bondings 2.0 in April that, even more than ten years after her book was first published, Just Love is still a radical text that challenges Catholics to reorient our church’s teachings and practices on sexuality towards justice. At CTSA’s 2017 meeting, Sr. Farley has once again spoke with precision and prophetic clarity about how Catholic theology can, should, and must serve better the people of God.

You can read a full report on Sr. Farley’s reception of the CTSA award at the National Catholic Reporter by clicking here.

Robert Shine, New Ways Ministry, June 20, 2017

 

 

 

Catholic Supports Dictator’s Views on Marriage; More News Updates

Here are some items that may be of interest:

1) A ranking church official in Zimbabwe has affirmed LGBT-negative comments made by the country’s aging dictator, Robert Mugabe, a Catholic. The Archdiocese of Bulawayo’s vicar general, Fr. Hlakanipha Dube, said the church was grateful for the government’s support of limiting marriage to heterosexual couples only, according to Chronicle. In 2015, Mugabe told the United Nations in 2015: “We are not gays. . .Same-sex marriages have no place in Africa. Such behaviour is worse than pigs and dogs.”

News Notes2) A spring newsletter from the Ontario English Catholic Teachers’ Association highlighted its new partnership with Egale Canada Human Rights Trust to help teachers in Catholic schools be more supportive of gender diverse students. These efforts include an awareness project, “Drawing the Line – Against Transphobic Violence,” and LGBTQ training workshops for teachers.

3) A teacher in India was allegedly fired because he is gay, a charge officials at St. Joseph’s Autonomous College (a high school) deny. The teacher, Ashley Tellis, said the school’s principal told him students “were disturbed by my ‘personal opinions.” The principal, Victor Lobo, claimed Tellis was fired for breach of contract, reported The New Indian Express.

4) A controversial bishop in Switzerland who has made anti-gay comments in the past has resigned on the occasion of his 75th birthday. In 2015, Bishop Vitus Huonder of Chur cited Scripture passages that suggest lesbian and gay people should be executed, and said a priest who blessed a lesbian couple should resign.

5) The Vatican has named Fr. James Martin, S.J. as a consultor to its Secretariat for Communications, a department newly created under Pope Francis. Martin authored the forthcoming book, Building A Bridge: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion, and Sensitivity, based on his address upon receiving New Ways Ministry’s Bridge Building Award in October 2016.

6) Marking the National Weekend of Prayer for Transgender Justice last month, Marianne Duddy-Burke, executive director of DignityUSA, wrote a piece in The Huffington Post about why she supports the cause as a lesbian Catholic.

Robert Shine, New Ways Ministry, April ??, 2017

Pope Francis: The Only Future Worth Building Includes Everyone

Earlier this week, Pope Francis gave a surprise TED Talk on “Why the Only Future Worth Building Includes Everyone.” The pope covered many topics in the seventeen-minute address, including appeals for inclusion and love. Francis said “we can only build the future by standing together, including everyone,” and continued:

Pope Francis Ted Talk“How wonderful would it be if the growth of scientific and technological innovation would come along with more equality and social inclusion. How wonderful would it be, while we discover faraway planets, to rediscover the needs of the brothers and sisters orbiting around us. How wonderful would it be if solidarity, this beautiful and, at times, inconvenient word,were not simply reduced to social work, and became, instead, the default attitude in political, economic and scientific choices, as well as in the relationships among individuals, peoples and countries.”

Pope Francis also called for a “revolution of tenderness,” which is “the love that comes close and becomes real.” He explained what this revolution will require of people:

“In order to do good, we need memory, we need courage and we need creativity. . .Yes, love does require a creative, concrete and ingenious attitude. Good intentions and conventional formulas, so often used to appease our conscience, are not enough. Let us help each other, all together, to remember that the other is not a statistic or a number. The other has a face. The ‘you’ is always a real presence, a person to take care of.”

LGBT Catholics, their loved ones, and allies may experience a dissonance reading these words. Pope Francis’ mixed record on issues of gender and sexuality may weaken his strong call for inclusion. But this address could also be the foundation from which Catholics can build greater inclusion of LGBT people.  Catholics, especially church leaders should apply the pope’s principles to the ways they approach LGBT people and topics.

Is Pope Francis’ call for inclusion and equality harmful or helpful? What would you like to see from him on LGBT issues? Leave your reactions in the “Comments” section below.

Robert Shine, New Ways Ministry, April 29, 2017

Ten Years Later, Sr. Margaret Farley’s “Just Love” Is Still a Most Radical Book

This weekend, Catholics are gathering in Chicago for New Ways Ministry’s 8th National Symposium, “Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis.” Today’s post reflects on Sister Margaret Farley’s groundbreaking work, Just Love: A Framework for Christian Sexual Ethics. Farley, whose justice-oriented sexual ethic has greatly advanced the conversation on LGBT issues in the church, addressed Symposia in 1992, 1997, and 2007. She also received New Ways Ministry’s Bridge Building Award in 2002.

justloveUnsurprisingly, the 2010 Notification that Margaret Farley received from the Congregation for the Doctrine of the Faith about her book, Just Love, missed not only the forest for the trees; it missed the trees for the minutiae of their bark.

Far from engaging Farley’s vision, intentionally laid out as she weaves tradition with contemporary knowledge, the Notification issued is a poor, proof-texted engagement. But a reader more receptive to Farley’s work easily sees not only the forest, but the horizon to which this theological giant is leading, and gratefully joins the path towards it.

Questions of sexuality and gender have progressed rapidly in the decade or so since Just Love was published. Yet Farley’s insights, deeply drawn from her first section on traditions, still speak to new and emerging issues. [To read a summary of Just Love’s ethical principles, click here.]

One example of these issues is the Synod on the Family. The synod process made clear how inexperienced many Catholic bishops are at negotiating cross-cultural ethics.The Synod also raised an old question in a new way: In a truly global church, can the Vatican really pronounce on universal norms beyond the most fundamental of principles? In other words, are issues of family life, sexuality, and society today too complex and diverse for a one-size-fits-all approach?

Emerging churches, particularly in Africa, have resisted more permissive stances on sexuality with claims of “ideological colonization,” a term notably used by Francis, the church’s first pope from the Global South. Farley identifies the troubling dynamic driving many such claims: sexual control has been central to Western colonization and postcolonial regions are still grappling with this damaging legacy. Acknowledging these traumas is absent from magisterial discourse today, even as theologians have welcomed such necessary dialogue through international conferences such as Catholic Theological Ethics in the World Church.

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Sister Margaret Farley

Another emerging issue is gender and its relation to sexuality, now hotly contested in many contexts due to the expansion of transgender rights. Farley’s technical treatment of intersex and trans identities needs some updating given new research in this area, but, more significantly, she remains open to the realities of such persons, writing that “[n]o one ought to pass judgement on any configurations of gender [emphasis added].” This outward-looking stance paired with compassion means her larger points retain their integrity.

No statement of Farley’s is more relevant for today, when “gender wars” are rapidly and harmfully intensifying,  than when she observes that “[g]ender wars would cease if we saw that we are not ‘opposite’ sexes but persons with somewhat different (but, in fact, very similar!) bodies.” Farley’s sexual ethic, with its roots in justice, is wonderful for slowly shifting the conversation beyond a primary concern with whom one has physical intimacy (raising questions of sexual and/or gender identity) to a primary concern about how one has sexual intimacy (raising questions of bodies, abilities, pleasures, and participants).

Finally, though Just Love can and should speak to many emerging questions, conversations about consent could benefit greatly from her just sex framework. To the detriment of healthy sexual relationships, consent has been reduced to saying “no,” or under affirmative consent thinking, the absence of an active and enthusiastic “yes.”  While such models are being used to educate youth and young adults, particularly in higher education, as correctives against society’s historical failure to address sexual violence, they are not adequate.

Despite their good intent, such models are actually doing harm because they employ a mechanical understanding of sexual acts that excludes context and relationality. Farley is clear that free consent and respect for bodily autonomy are minimal norms for just sex, but she is equally clear that sexual justice means more. She insists that sexual acts cannot be separated from the contexts in which they happen, and the foremost context is relationality. Incorporating Farley’s theory of sexual justice into understandings of consent would both help curb sexual violence and promote healthier relationships.

Ten years on, it is clear that Just Love’s relevance has only grown, and that Christian ethical reflection has yet to receive fully its wisdom. Farley’s writing is precise and thorough, reflecting the years she spent laying the foundations for her sexual ethic. Behind her clear argumentation are complex layers of meaning with which the reader must repeatedly grapple. Her closing section on contexts for just love, addressing matters like same-gender relationships and persons who are divorced and/or remarried, is really the springboard Farley provides for Christians to employ her framework in their own research, contexts, and lives.

But what may be most clear of all is that Vatican’s fears were, in one way, fully warranted. Just Love is a truly radical text, which, received more and more fully by Christians, has and will continue to alter radically our lives and the life of our churches. It lays before us a road to full equality for LGBT people, one recognizing the beauty of diverse sexual and gender identities, the goodness of same-gender sexual intimacy, and the gift that every family is to our church.

Robert Shine, New Ways Ministry, April 28, 2017

U.S. Bishops Back “Inclusion Act,” Which Seeks to Exclude LGBT Adoptive Parents

Attempting to redefine what inclusion means, the U.S. bishops endorsed the U.S. House of Representatives’ “Inclusion Act,” which aims to protect social services agencies who exclude same-gender couples from being foster or adoptive parents. Crux reported:

“Three bishops, in a joint letter to the measure’s sponsor, voiced their support of the Child Welfare Provider Inclusion Act, which would permit social service agencies to refuse on religious grounds to provide adoption or foster services for households headed by same-sex couples.”

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USCCB headquarters in Washington, D.C.

The three church leaders behind the letter–Bishop Frank J. Dewane of Venice, Florida; Archbishop William E. Lori of Baltimore;  and Bishop James D. Conley of Lincoln, Nebraska–are the respective chairs of the U.S. Conference of Catholic Bishops’ Committees on Domestic Justice and Human Development; Religious Liberty;and the Promotion and Defense of Marriage.

Bishops claim the Act, if passed, would advance religious liberty by ending “unjust discrimination” against those providers who deny services to people based on the agency’s religious and moral beliefs. The bishops also claimed:

“‘Women and men who want to place their children for adoption ought to be able to choose from a diversity of adoption agencies, including those that share the parents’ religious beliefs and moral convictions.'”

Controversies about adoption rights have increased in the last decade as more jurisdictions legalize same-gender couples’ rights to marriage or civil unions. In the U.S., Catholic Charities and other church-related agencies have stopped providing adoption services in Massachusetts, Illinois, and the District of Columbia because as government-funded organizations they could not exclude LGBT clients.

Church institutions elsewhere have followed a similar pattern despite more supportive stances held by Catholics in the pews. The Missionary Sisters of Charity, the community which Mother Teresa founded, stopped facilitating adoptions in 2015 because they feared single gay people would become parents. Scotland’s St. Margaret’s Children and Family Care Society successfully attained the right to discriminate against LGBT clients. And, according to an unconfirmed report from one of Malta’s bishops, Pope Francis was “shocked” in 2014 to find out that same-gender couples could be granted adoption rights in the island nation.

[Editor’s note: a follow-up post on Bondings 2.0 later this week will dig deeper into the intricacies in these issues by exploring a story from Australia about Catholic parents, LGBT rights, and adoption.]

Given the U.S. political environment, including Judge Neil Gorsuch’s appointment to the Supreme Court, it is uncertain whether the so-called Inclusion Act will succeed. But even if the legislation fails, there is a larger issue for Catholics at play. We must not allow the rich concept of inclusion, a defining value of Jesus’ ministry, to be hijacked by church officials for their LGBT-negative agenda.

Real inclusion, in the law and in the church, would recognize that the greater good is for children to be in loving homes, and for families to be strengthened by the protections and assistance which the State can offer. Those ideals are deeply rooted in the Catholic social tradition. It is from these places from which we should be the basis of Catholic adoption policy.

Robert Shine, New Ways Ministry, April 18, 2017

New Ways Ministry’s Eighth National Symposium, Justice and Mercy Shall Kiss: LGBT Catholics in the Age of Pope Francis, is scheduled for April 28-30, 2017, Chicago, Illinois. Plenary speakers:  Lisa Fullam, Leslie Griffin, Rev. Bryan Massingale, Frank Mugisha. Prayer leaders:  Bishop Thomas Gumbleton, Bishop John Stowe, OFM, Conv.  Pre-Symposium Retreat Leader:  Sr. Simone Campbell, SSS.  For more information and to register, visit www.Symposium2017.org.