Today is National Gay-Straight Alliance Day.  February 6th has been marked by a coalition of youth advocacy organizations to raise awareness for the need of such organizations in our schools. Catholic schools are no exception.

The Gay, Lesbian, and Straight Education Network highlights the challenges posed to gay, lesbian, and transgender students:

• “More than 85 percent of LGBT students have been verbally harassed;
• Nearly 20 percent of LGBT students were physically assaulted by their peers at school;
• Almost 40 percent of LGBT students reported that faculty and staff never intervene when homophobic language is used in their presence;
• Nearly 30 percent of LGBT students reported missing at least one entire school day because they felt unsafe.”

Those behind National Gay-Straight Alliance Day propose expanding the presence of GSAs at schools to combat negative experiences and provide greater safety:

“Violence and discrimination against LGBT students is the rule, not the exception, in American schools. It is a national disgrace that students feel threatened in school simply because of their real or perceived sexual orientation or gender identity.  While Americans need to know that thousands of students each day go to school or college and endure LGBT violence and harassment, they must also know that GSAs are a tool in helping end violence and that these student groups save lives.”

Nearly half of Catholic colleges in the United States offer gay-friendly resources (here is a full listing by New Ways Ministry) and there are many GSA-style groups in Catholic high schools,  but the establishment of support groups remains a conflict for many schools.

In Canada, the province of Ontario passed legislation in mid-2012 mandating that all schools allow student clubs focused upon sexual orientation or gender identity. Catholic schools, which are funded by the government, were included in the law, but critics claim they have failed to provide anti-bullying or school spirit groups with an explicit LGBT focus. The Hamilton Spectator reports on this criticism and the government’s firm enforcement of the law:

“But according to local activist Deirdre Pike, [not naming the support clubs "gay-straight alliances"] could leave students feeling excluded and without the support they need…

“‘Until they get intentional about naming these groups, the silence will continue.’

“The education minister’s office, meanwhile, says the legislation is “clear” about the government’s commitment to safe, inclusive and accepting schools for all students, including those who are LGBT.”

In Australia, Daniel Torcasio is speaking about his troubling experiences teaching at an all-male Catholic high school where homophobic speech, bullying, and discriminatory employment practices were commonplace. The former teacher details one incident in 2009 for The Star Observer:

“‘A 13-year old kid came to me and told me he was gay. He’d only told his family and a few close friends, and told me so that if he was ever bullied at school someone would understand the situation and be able to help,’ Torcasio said.

“‘Naturally I took it to the school leadership, who then went to the Catholic Education Office…’

“‘The reply back from them was that we were never to mention matters like this again. That kid could’ve come to me as a cry for help – if he’d said he was suicidal or that he was being bullied, we would’ve been told to help him in any way we could, but because he was gay, we weren’t ever to discuss it,’ he said.”

Torcasio also left that position because of policies against gay staff that created a culture of silence for fear of termination:

“‘I was fairly open about my sexuality in the staff room, but I couldn’t let one detail of my private life slip to my students. If I’d mentioned my sexuality to someone or a parent had complained, I would have lost my job,’ he said.

“Torcasio claimed the ‘Catholic ethos’ stipulation in teacher’s contracts was only enforced on gay teachers.”

Torcasio, an alumnus of the high school, had returned to teach at the school after fifteen years expecting students would be more accepting than when he was a student and experienced severe bullying. He was disturbed by a continued culture of homophobia. The Catholic school district officially has no policy on LGBT students other than bland language regarding Catholic values.

Clearly, the common thread in these stories is the desperate need for students, educators, and parents to speak up. In Catholic schools, the establishment of gay-straight alliances that provide safe spaces for LGBT and questioning students, allow peer support to emerge, and create respectful atmospheres should be a top priority.

–Bob Shine, New Ways Ministry

Related recent post

February 1: Raising LGBT Standards in Catholic Schools

Over the course of the past year or so, we’ve witnessed a slow evolution in Catholic hierarchical thinking on marriage for same-gender couples.  Recently in France and Great Britain, bishops’ groups  have spoken more positively about same-gender couples than they had before.  In Germany and Italy, individual bishops have made positive statements about same-gender couples.  Even here in the U.S., Chicago’s Cardinal Francis George made surprisingly positive statement about love between people of the same gender, even though he opposed Illinois’ marriage bill.

Archbishop Vincent Paglia

Today, the positive statement on same-gender relationships comes from the Vatican itself.  The National Catholic Reporter stated:

“A high-ranking Vatican official on Monday voiced support for giving unmarried couples some kind of legal protection even as he reaffirmed the Catholic church’s opposition to same-sex marriage.

“Archbishop Vincenzo Paglia, head of the Pontifical Council for the Family, also said the church should do more to protect gays and lesbians from discrimination in countries where homosexuality is illegal.

“In his first Vatican press conference since his appointment as the Catholic church’s “minister” for family, Paglia conceded that there are several kinds of ‘cohabitation forms that do not constitute a family,’ and that their number is growing.

Paglia suggested that nations could find ‘private law solutions’ to help individuals who live in non-matrimonial relations, ‘to prevent injustice and make their life easier.’ “

Paglia also spoke forcefully opposing discrimination and criminalization of homosexuality:

“Responding to journalists’ questions, Paglia also strongly condemned discrimination against gay people, who he said ‘have the same dignity as all of God’s children’

” ‘In the world there are 20 or 25 countries where homosexuality is a crime,’ he said. ‘I would like the church to fight against all this.’ “

While these positive remarks are welcome, it must also be said that Paglia still strongly opposed marriage equality:

” ‘The church must defend the truth, and the truth is that a marriage is only between a man and a woman,’ he said. Other kinds of ‘affections’ cannot be the foundation for a ‘public structure’ such as marriage.

” ‘We cannot surrender to a sick egalitarianism that abolishes every difference,’ he warned, and run the risk of society becoming a new ‘Babel.’ “

Despite the continued intransigence on marriage equality,  I think it is important to note that the archbishop’s comments represent a giant step forward in terms of Vatican recognition of same-gender couples.  Even just a month ago, when the pope made harsh statements against same-gender relationships in his World Peace Day message, one could not have imagined a Vatican official making such positive comments as Paglia did.  His comments are a small change, but all change happens little by little.

–Francis DeBernardo, New Ways Ministry

British House of Commons

A first vote on Britain’s “Marriage (Same Sex Couples) Bill” could occur as early as today. In recent weeks, the nation’s Catholic bishops, who oppose the bill, have also been raising questions about what a successful vote extending civil marriage rights would mean for the Catholic Church.

As part of their opposition strategy, the British Catholic hierarchy distributed a million postcards at Masses last weekend in hopes that parishioners would express their anti-equality opposition to Members of Parliament. The Telegraph reports Catholic bishops are hopeful they can inspire opposition because each of Britain’s three main political parties promised a “free vote”, meaning members are able to vote outside of the party line.

The bishops also also released a document to Parliament condemning marriage equality and detailing the, by now, usual list of threats that equal rights are supposed to pose to society. Pink News reports the inclusion of more positive language on the part of the bishops, hinting as well that progress by the hierarchy is possible given changes in their past positions:

“The Catholic Church in England and Wales has made a surprising acknowledgement that same-sex couples make good parents…

“The document says: ‘We recognise that many same sex couples raise children in loving and caring homes…’

“The Catholic Church opposed the introduction of same-sex civil partnerships but it seems now to support the maintenance of a separate relationships system for same-sex couples.”

On the other hand, the bishops’ more positive message has been weakened by their predictions for the future. If the marriage equality bill is successful, the Catholic hierarchy promises devastating consequences for the rights of same-gender couples. A recent booklet affirms that educators and administrators not adhering to the hierarchy’s teaching on marriage could suffer consequences for continued employment in church institutions. Pink News reports on the booklet’s details:

“The guidance, sanctioned by the Archbishop of Westminster, Vincent Nichols, says that teachers in Catholic schools should not marry divorcees, marry in registry offices or in other civil ceremonies (such as civil partnerships) that do not meet the Catholic Church’s approval.

“[The booklet] says that senior teachers in “a partnership of intimacy with another person, outside a form of marriage approved by the church…can be removed from office.”

The relationship between Catholic education and the British government is a point of contention for both sides. While British law protects employees from discrimination based upon sexual orientation, which has stopped previous diocesan firings of gay employees, religious exemptions also exist.

If marriage equality becomes legalized, England will experience an interesting tension between the rights of religions and the rights of individuals. Relevant organizations are not waiting for the results of this marriage battle to express their criticisms. In addition to the bishops arguing from the political right, some on the political left question how the new law would fit with existing British law:

“The European Commission is already considering whether British laws governing faith schools breach European education directives.

“Commenting on the [bishops'] booklet, the Department for Education said: ‘This is a matter for schools and their governors. Faith schools can consider whether a person’s conduct is in line with their religious values when dismissing teachers. However schools must also comply with employment law.’”

Bondings 2.0 will continue to update our readers as the British bill proceeds.

–Bob Shine, New Ways Ministry

In my over 20 years of working in LGBT ministry in the Catholic Church, by far the most frequent question that I have been asked is “How can someone by LGBT and Catholic at the same time?”  It’s a puzzling question to those who don’t share in one or both of those identities.   I’m always tempted to answer that question with the lines that appear at the beginning of the classic film, “Song of Bernadette,” about the saint’s visions at Lourdes:  ”For those who don’t believe, no explanation is possible.  For those who do believe, no explanation is necessary.”

An alternative answer, however, comes in the form of an essay from the UK, which appeared on the news blog, Sosogay.co.uk.  Author Brian Kelly, who writes from a Northern Irish perspective, acknowledges that although being gay and Catholic is a puzzle to some, it is not so to him:

“In reality, I feel comfortable as a gay Catholic, because I don’t particularly see the need for them to fit one another perfectly in order for both to be relevant to my life but I know that technically they do conflict. . . “

For Kelly, and for many LGBT Catholics that I have met, Catholic identity does not necessarily mean Catholic conformity:

“. . . [B]eing a Catholic is more than just attending a weekly gathering, and faith in God is more than just what you’re told by the clergy. It’s a way of life, and particularly in devout countries like mine, it’s something which binds the community together in schools, neighborhoods and organizations. Northern Ireland in particular is still a polarised state, with two sides divided on ethno-political grounds, where your religion is your label. Of course this has softened in recent years, but the roots run deep enough so that people still feel much more bound by their religion – whether they like it or not – than they might in a multi-ethnic country. Feelings of obligation to the Pope might be waning, but feelings of belonging among fellow Catholics are not.

Like it the U.S., and many other nations, Catholics in Northern Ireland are also supportive of LGBT issues, despite their hierarchy’s opposition to them.  Catholic lay people have made up their own minds on these matters:

“It’s worth noting that of the two largest political parties in Northern Ireland – the DUP (largely Unionist, Protestant voters) and Sinn Fein (largely Republican, Catholic voters), it is Sinn Fein which supports marriage equality. The DUP are rejecting it, and indeed tried to prevent the decriminalization of homosexuality in Northern Ireland as recently as 1982. This democratic politics speaks louder for the views of the people on the ground than the voice of an unelected man in Rome.”

Kelly paints a picture of the contemporary Catholic Church in Northern Ireland that remains spiritually and socially strong, while the laity grow more distant from the hiearchy:

“I now see a new generation of young people who still identify as Catholic, but reject some of the teachings of the Church. I know people who still pray and have spirituality, but don’t necessarily take it to the door of a chapel. I see communities who act out the positive, generous and loving elements of Catholic teachings, but have dropped the divisive and damning beliefs that have kept their country in fear, guilt, and even poverty, for the centuries in which the Church monopolized Ireland’s institutions. Many might say this sounds like picking and choosing – indeed it is a style of reform – but if it’s reform for the better welfare and happiness of people, why shouldn’t it be so? After all, faith is about being happy – religion became too much about control.”

Every LGBT Catholic that I know makes peace with the church in their own individual way, though there are some similarities across the stories.  How do you reconcile your Catholicism with your LGBT or LGBT-ally identity ?  Please share you ideas and experiences in the “Comments” section of this post.

–Francis DeBernardo, New Ways Ministry

Sometimes, it is helpful to step back from the discussion of Catholic LGBT issues and look at some of the broader issues in the church which affect how LGBT issues are treated.

Jerry Ryan provides some profound perspectives on church governance in an article in Commonweal magazine entitled “Orthodoxy & Dissent:  Truth & the Need for Humility.” (This link to the full article may only be available to Commonweal subscribers.)

Though Ryan takes the raging debates in the church about sexuality as his starting point, he is not focused on studying these questions, but instead examines the larger questions of orthodoxy, authority, dissent, and the development of doctrine.  His article provides an insightful analysis of the tensions between the Catholic episcopacy and Catholic lay people when it comes to retaining the status quo and proposing new paradigms.   He states:

“To understand dissent, you first have to understand authority. Authority in the church must be based on truth. Episcopal authority is not the source of truth, as some would have us believe. ‘What is truth?’ The question posed by Pilate was left unanswered by Truth Himself who stood before him, humiliated, in the praetorium. We too humiliate Truth when we abase it to our level and pretend to have power over it. Truth is a divine name and to pretend to possess it, individually or collectively, is to manufacture an idol. We can no more claim to possess truth than we can claim to possess justice. And this holds for the church’s pastors, as well as for their flock. For Christians, truth is Someone who possesses us, Someone who reveals as much of Himself to us as we can bear. It is this self-revealing Truth who founds authority in the church. The role of the magisterium is to maintain the purity of revelation by warning against aberrations without denying or minimizing the elements of truth behind them. The magisterium might be infallible in what it affirms, yet what it affirms is often just one aspect of a complex reality whose components are still not fully understood.”

There is enough material for reflection in that paragraph to last for a week-long retreat! And even longer!

Ryan doesn’t mince words when he makes the case for continued discussion of topics of controversy, and yet he has an obvious deep respect for Catholic tradition:

“The church, individually and collectively, is forever docens et discens, teaching and learning. To deny the possibility of further elucidation of doctrine is blasphemous. It is tantamount to pronouncing the church dead, no longer vivified by the Spirit nor tending toward an ultimate manifestation still to come, when all that has been hidden will be revealed. The reception and assimilation of God’s word by the pilgrim church will forever be partial and variable. It will depend partly on psychological, social, and historical circumstances. Every cultural cycle, every scientific advance, can serve to deepen our understanding of revelation, to illuminate one or another of its aspects. There is, however, an objective deposit of faith, constantly elucidated through the ages, to which the blood of martyrs has borne witness. Any development in the church is made possible only by what has preceded it, yet the intoxication of a novelty often leads to a rejection of what went before.”

For Ryan, dissent is not a sin or a crime, but can be a sign of the Spirit:

“Dissent can be a sign of vitality; it can draw out the latent riches of revelation. The scribe versed in the affairs of the Kingdom will continually bring forth old things and new. Rather than automatically suppressing it, therefore, the magisterium should treat it with cautious respect, remembering that the Spirit is still at work, and the church still a work in progress. Rigidity and narrowness of vision can lead to the sin against the Spirit—and this sin can be a collective one.”

Though sexual teachings are not his focus in this article, Ryan uses them as an example, revealing a compassionate, intelligent heart:

“Traditional Catholic moral theology generally abstracts from concrete historical and social contexts and considers not particular men and women, but ‘human nature’ faced with hypothetically clear-cut options. Human nature, however, does not exist apart from real human beings, who must act in situations full of ambiguity. Very often we find ourselves in ‘damned if you do, damned if you don’t’ situations, where even the best option may not seem to be a good one. Pastoral common sense usually (but not always!) takes this complexity into consideration, but the official teachings of the church continue to define good and evil in terms of black and white, with little nuance or compassion, thus alienating many from the sacramental sources of grace.”

The previous excerpt reminded me of something which the late Bishop Kenneth Untener of Saginaw, Michigan, said when he addressed New Ways Ministry’s Third National Symposium in 1992.  The quotation is from the printed text of his talk in the book Voices of Hope:  A Collection of Positive Writings on Gay and Lesbian Issues, edited by New Ways Ministry’s co-founders, Sister Jeannine Gramick and Father Robert Nugent:

“We need to take seriously the evaluation that homosexuality is a complex question, yet I do not believe we always do. We have to be careful not to make life too simple.  The Pharisees made that mistake.  They made religion complex, but treated life as though it were simple. . . . .

“Jesus did exactly the opposite.  His religious teachings were very simple. He said that all the commandments of the law came down to two:  love of Tod and love of neighbor.  When they asked Him enormously complex questions, he would say, “Let me tell you a story. . . “

“On the other hand, Jesus treated life as very complex, as His parables show. . . .

“We need to be careful that we do not say on the one hand that homosexuality is a complex question, and then treat it as though there were simple solutions.”

Ryan concludes his essay with reminders of the communal nature of the church, and the need for humility to reign in our debates:

The safekeeping of the deposit of faith and the upholding of the Christian moral code are confided to the church’s hierarchy. The bishops are not, however, the exclusive owners of the spirit of discernment. Historically, this gift has often been manifest in the little ones of God, in the “sensus fidelium.” It is precisely this charisma that stimulates the church’s growth in wisdom and in grace. There is a necessary tension between the function of the hierarchy and the prophetic instinct of the people of God. That tension could and should be fruitful, but in reality it is often bitter and sterile. It might well be that the prophetic élan in the church is especially at work in the poor and the unrecognized, in the little ones to whom is revealed what is hidden from the wise and mighty. One of the great contributions of liberation theology has been to remind the church of the privileged place of the poor in the Kingdom of God. . . .

“It is not enough for the church’s hierarchy to praise the fidelity of lay Catholics; it must also be willing to learn from them. And that requires bishops to acknowledge humbly that they don’t yet know everything about the will of God—that it is still revealing itself to us, and sometimes surprising us. The bishops, like their flocks, are still pilgrims on the way. Like the rest of us, they should be looking for signs ahead.”

I found so much wisdom in this article.  I encourage you to read the entire piece.  Even if you have to subscribe to Commonweal online to do so, it will be worth it!

–Francis DeBernardo, New Ways Ministry

Recent speculation over a Boy Scouts of America (BSA) proposal to end the blanket ban on gay scouts and leaders have led some observers to wonder about the future of Catholic scouting programs.

The Washington Blade reported on a statement released by the Boy Scouts of America about their consideration of ending a policy excluding gay individuals from joining the organization. There is currently a period of public comment so nothing has been approved yet, but the statement speaks to likely changes:

“Possibly in anticipation of strong opposition by conservative and religious groups, the BSA emphasized in its own statement that the change would allow local units to decide whether or not to admit gays.

“‘The Boy Scouts would not, under any circumstances, dictate a policy to units, members, or parents…Under this proposed policy, the BSA would not require any chartered organization to act in ways inconsistent with that organization’s mission, principles or religious beliefs.’

“The BSA website says more than 100,000 scouting units are owned and operated by independent chartered organizations.”

Among these 100,000 units, nearly seventy percent are sponsored by faith-based organizations, including ten percent by the Catholic Church.

The American bishops supported the BSA’s decision to affirm the anti-gay policy last year, but no statement has been released by them  in this recent controversy. The Huffington Post covered comments by United States Conference of Catholic Bishops’ spokesperson, Sr. Mary Ann Walsh, who said:

“The bishops hope the Boy Scouts will continue to work under the Judeo-Christian principles upon which they were founded and under which they have served youth well.”

David Gibson of Religion News Service questions the viability of Catholic involvement in the BSA if gay scouts and adult leaders gain broad acceptance. While no official statement by Catholic leaders lays out their position, past actions in scouting controversies do not inspire hope. Gibson is not positive in his assessment when coupled with recent actions of the bishops against the Girl Scouts as well:

“[Ending the ban on gay scouts] would effectively put an end to Catholic-sponsored scout troops…

“The Girl Scouts are already in the Catholic dock over charges (or an “urban legend,” some say) that their cookies support contraception and abortion programs. (Catholics make up a quarter of the nation’s 3 million Girl Scouts.)

“Is this the end of Catholic scouting? Or are there alternatives?”

Not all view a pro-LGBT decision by the BSA as the end to church-based scouting, with  blogger Tim MacGeorge questioning “Which Catholic parish will be first to welcome Gay Scouts?” on his site, Image and Likeness. where he ponders what parishes will do if the Scouts lift their ban:

“. . . I pray that there will be one Catholic parish somewhere in these United States that will have the faith, the courage, and the decency to do the right thing.  I pray that there will be one courageous pastor who will lead his parish in making a decision that puts them ‘on the right side of history,’ and allows the scout troop under their auspices to accept openly gay scouts and leaders.

“Hopefully Sister Mary Ann and the bishops for whom she works will one day learn that exclusion of people because of who they are as God made them to be is not really a ‘Judeo-Christian principle.’”

With this issue so unknown, we want to know what Bondings 2.0 readers think. Will the Boy Scouts allow openly gay scouts and leaders? If they do, will this signal an end to Catholic scouting or open a new chapter of inclusiveness? Leave a comment below.

-Bob Shine, New Ways Ministry

National Catholic Schools Week concludes today having celebrated, under the theme “Catholic Schools Raise the Standards,” the many positives that Catholic education provides millions of students. In many areas of education parochial schools lead, but it is past due for Catholic education to confront its poor record on LGBT issues.

Catholic schools, historically, strove to live according to the ideals of dignity and welcome by educating those of varying ethnicities,  creeds, and economic classes with an emphasis on marginalized communities. Quality education in a respectful atmosphere, provided to all regardless of finances, was one fruit from generations of women and men religious, and now lay educators.

Yet, the news today about Catholic education too frequently tells of unjustified firings for inclusively-minded church workers, a lack of support for LGBT students, or excluded same-gender parents. If Catholic schools claim they raise the standards, it is time to do just that by forging a positive future for every student, teacher, staff, administrator, and parent.

On Wednesday of this week, I attended a discussion sponsored by Georgetown University about “LGBTQ Life on a Jesuit Campus.” Students, staff, Jesuits, and alumni gathered to reflect on Georgetown’s efforts to foster a welcoming campus for every student. These efforts blossomed in recent years to indeed raise the standards of LGBT acceptance there, and include the active LGBTQ Resource Center, an LGBTQ prayer group out of the Catholic chaplaincy, student organizations, and peer discussion groups.

Not every Catholic institution of higher education, high school, or elementary school will be so progressive, lacking both the resources and prestige Georgetown benefits from. All can apply the lessons of Georgetown to their local circumstances though.

Transforming a school into an LGBT-positive environment does not involve diminishing the Catholic identity, rather it involves enhancing those core principles of love, inclusion, and dignity that makes a school most Catholic.

For younger students, creating respectful environments encourages life-long toleration for each person based upon their dignity, not their differences. For older students, schools can foster a harmony between developing spiritualities and sexualities and combat the harmful divergence of these two that leads to so much pain for students of faith.

Catholic schools promise value-added education of the whole person, not just academic knowledge. Each of us must now contribute to creating an LGBT-affirmative educational system within the Catholic Church that truly raises the standards.

The handicap of an institutional hierarchy fixated on anti-marriage equality efforts should not constrict parents, educators, and students from implementing small, meaningful changes at their institution. We can emphasize inclusive language that combats hetero-normativity and respects a variety of gender expressions and identities. We can create respectful classrooms where anti-gay name-calling and harassment are not  tolerated, and actively programmed for eradication. We can explicitly include LGBT community members by welcoming same-gender parents and standing by transgender teachers. We can ensure schools provide counseling, spiritual, and guidance resources for students confronting the complexities of sexuality, spirituality, or some combination of the two.

I recommended the website of the Gay, Lesbian, and Straight Education Network for further resources on making a primary or secondary school more welcoming. I also highly encourage those struggling within a Catholic college or university to contact New Ways Ministry for support we provide in Catholic higher education.

We can do more to raise the standard of Catholic schools on LGBT issues and we must. The Gospel demands no less of us.

–Bob Shine, New Ways Ministry

Here are links to Catholic LGBT news items that might be of interest to you:

1) Archbishop Victor Tonye Bakot of Yaounde, Cameroon called same-sex marriage a “serious crime against humanity,” according to Reuters. His comments intensify ongoing debates over legal equality in Cameroon, where youth are agitating for LGBT rights in a nation that has criminalized homosexuality.

2) The Telegraph reports that Scottish regulators recently ordered a Catholic family services agency to end discriminatory adoption practices that favored couples married for at least two years. Scotland is moving towards marriage equality, but for now the regulators gave the agency until April 22nd to end their policy.

3) Hackers downed an anti-gay Catholic blog in Italy for 25 days because it advocated a ‘cure’ to homosexuality and posted comments that blamed domestic violence victims for their abuse.  Pink Star News reports that, unfortunately, the site is now up again.

4) The Rhode Island House of Representatives passed legislation that would grant same-gender couples marriage rights and, as expected, the Catholic bishops in that state have opposed it. The Providence Journal reports that the Rhode Island Catholic Conference director claims marriage equality undermines the common good.

–Bob Shine, New Ways Ministry

About three weeks ago, Bondings 2.0 reported on the case of Mark Krolikowski, a Catholic high school music teacher who claims he was fired because he is transgender and had been coming to work with longer hair and manicured fingernails.

Equally Blessed, a  coalition of four national Catholic organizations that work for justice and equality  for LGBT people in church and society, has published an essay in support of Krolikowski, and all transgender people, on the Washington Post’s  “On Faith blog.”  The essay is authored by Jim FitzGerald, executive director of Call To Action, an Equally Blessed coalition partner.   The essay is worth a read not just because of its support for Krolikowski, but because it provides some good information on the life experiences of transgender people.  For example, FitzGerald states:

“In an extensive 2011 nationwide survey hosted by Penn State’s Consortium on Higher Education, 78 percent of transgender people said that they had been bullied or harassed as children. Forty one percent said they had attempted suicide. Thirty-five percent had been physically assaulted and 12 percent had been sexually assaulted.

“Discrimination against transgender people is pervasive. Like Mark, 47 percent of those who responded to the survey said that they had suffered employment discrimination. Nineteen percent had suffered housing discrimination and a similar number had been denied health care due to their gender identity.”

Some progress is being made to correct old prejudices:

“Until recently the U. S. medical establishment treated transgender people as though they were mentally ill. The fourth edition of the Diagnostic and Statistical Manual includes a category called “gender identity disorder,” but, in a significant breakthrough for transgender people and our society’s understanding of gender identity, the soon-to-be published fifth edition does not.”

Despite this progress in the scientific world, the religious world has a lot of catching up to do:

“As Catholics, we regret that the leaders of our church and other conservative Christian organizations are leading the fight to deny transgender people their full human dignity and equal treatment under the law. In a recent address, Pope Benedict XVI argued against the very concept of gender, saying that one’s sexual identity is determined entirely by one’s biology.”

Given the increasingly-known fact that Catholics are generally very supportive of LGBT issues such as marriage equality, it should not  come as too much of a surprise that Catholics are also supportive of transgender equality, too:

“Whatever their beliefs about human sexuality, members of the pope’s own church in this country reject discrimination against transgender people. A 2011 poll by the Public Religion Research Institute found that 93 percent of U. S. Catholics believed that transgender people deserve the same legal rights and protections as other citizens. The survey also found that approximately three-quarters of Americans-from across the political and religious spectrum-believe that Congress should pass employment nondiscrimination laws to protect transgender people. A similar majority favor Congress’s recent expansion of hate crimes legislation to protect transgender people.”

The case of Mark Krolikowski shows how strongly a wide discussion of gender and sexuality is needed in the Catholic Church.

(Equally Blessed coalition is comprised of Call To Action, DignityUSA, Fortunate Families, New Ways Ministry.)

–Francis DeBernardo, New Ways Ministry

In a recent interview, Archbishop Salvatore Cordileone of San Francisco continued his crusade against marriage equality by advocating that opponents use the term “gay marriage” as infrequently as possible.

He reasons if “gay marriage” is spoken, people may view it as a reality and not an impossibility. Cordileone clarifies his thoughts with this helpful comparison:

“Legislating for the right for people of the same sex to marry is like legalising male breastfeeding…”

National Catholic Reporter reported the full story here and Bondings 2.0 recently covered an in-depth profile of Archbishop Cordileone’s relationship with the LGBT community in San Francisco here.

–Bob Shine, New Ways Ministry

French bishops

Thanks to Bondings 2.0 reader Tom Luce, we are able to post excerpts from his translation of the French bishops’ document on same-gender marriage that we announced a few days ago.  As we mentioned, this document contained several unusually positive reflections about respect for gay and lesbian relationships, and the need to have civil and open discussion on the matter of marriage.  No U.S. bishops’ document even comes close to the content and tone of this document which was issued by the Family and Society Council of the French bishops’ conference.

To make sure that we are not giving the wrong impression, let me be clear that the document does not in any way support the legalization of marriage equality.  Still, the strong call for respecting gay and lesbian relationships is a giant step forward in hierarchical discourse, and it should be celebrated.

Below are excerpts from some of the more positive sections of this document which is entitled “Expand Marriage to Persons of the Same Sex?  Let’s Open the Debate!”  If you can read French, you can find the original text here.

I have not excerpted any of the sections which argue against marriage equality, since they are basically the same ones that have been used many times before.  The document is seven pages, single-spaced, in length, so it would be cumbersome to reproduce it here.  Again, our thanks go to Tom Luce for translating this document.  Tom blogs at leastharm.weebly.com.

Excerpts from 

“Expand Marriage to Persons of the Same Sex?  

Let’s Open the Debate!”

“Our society is facing a new situation, unexplored. Homosexuality has always existed, but until recently there had never been a claim on the part of homosexual persons to give a legal framework to a relationship to be entered into an historical
record, or to be seen as endowed with parental authority. It belongs to political authorities to listen to this request and make the most appropriate response. This response, then, is a political choice. The opening of marriage to same-sex persons is neither imposed by European law nor by any international convention. It is a policy option among others and a true democratic debate is needed to develop the best solution in the interest of everyone. . . .

“In order for this debate to be undertaken it is important first of all to recognize the conflict that exists between the meaning of heterosexual marriage and the contemporary homosexual experience. Without being aware of the issues within these divisions and differences, any real political work is impossible.1 It is a matter of respecting all the players in this debate and to allow each one to reflect more profoundly and to freely express ones convictions. If every reluctance or questioning of this reform of the law of the family is qualified a priori as “homophobic”, there can be had no deep debate. It’s the same when the request of homosexual persons is disqualified a priori. . . .

“The respect of all the players in the debate implies a common listening, a disposition to understand the arguments expressed and a search for shared language. This search for shared language takes for granted, on the part of Catholics, to translate the arguments drawn from Revelation into a language accessible to every open mind. In the same way in this debate which concerns the meaning of civil marriage, there is no place for discussing religious marriage, nor at the outset the connections between civil and religious marriage. It is not a matter of Catholics imposing a religious point of view, but to bring their contribution to this debate as citizens, basing themselves on anthropological and legal arguments. . . .

“If respect for the person is then clearly affirmed, it must also be admitted that homophobia by no means has disappeared from our society. For homosexual persons, the discovery and acceptance of their homosexuality often sets up a complex process. It isn’t always easy to assume the acceptance of one’s homosexuality in his/her professional circles or in his/her family circles. The victims of prejudice have a hard life and attitudes only change slowly, including within our Catholic communities and families. They are, however, called to be at the stage of welcoming every person, whatever may be his/her place on the path of life as child of God. So that which founds, for us Christians, our identity and equality among people is the fact that we are all sons and daughters of God. Unconditional welcoming of persons does not entail approval of all their acts, on the contrary, it recognizes that the human being is bigger than his/her acts. The rejection of homophobia and the welcoming of homosexual persons, such as they are, make up necessary conditions to be able to leave behind superficial reactions and enter into a calm debate around the demand of homosexual persons. . . .

“The diversity of homosexual practices must not hinder us from taking seriously the aspirations of those men and women who wish to engage in a stable bond. The respect and recognition of every person takes on henceforth a primary importance in our society. The discussions about multiculturalism, racism, feminism, and homophobia are underpinned by this demand for recognition which is expressed today in terms of equality. The non-recognition is experienced as oppression or discrimination. . . .

“Society, as well as the Church in her own domain, hears this demand on the part of homosexual persons and can seek an answer. All the while affirming the importance of the difference in sexes and the fact that homosexual partners are different from heterosexual couples because of the impossibility to procreate naturally, we are able to appreciate the desire for a commitment to fidelity in a love relationship: of a sincere attachment, of a deep caring, one for the other, and of a lasting bond that goes far beyond the putdown of homosexual relationships as a simple erotic involvement. . . .

“The Catholic Church calls the faithful to live such a relationship in chastity but she recognizes, beyond the one sexual aspect, the value of solidarity, of the attention and care of the other which can manifest itself in a lasting affective relationship. The Church wants to be welcoming toward homosexual persons and will continue to bring its contribution to the fight against every form of homophobia and discrimination. . . .

“An evolution of the law of family is always possible. But rather than to give in to the pressure of different groups, France would do honor to itself by setting up a true debate in society and by looking for an original solution which would do right to the demand for recognition of homosexual persons without however infringing upon the anthropological foundations of society.”

Can it be that the positive tone in this document is simply a persuasive strategy so that the bishops do not sound so harsh?  Perhaps.  I prefer to take them at their word–and I hope and pray that people will hold them to their word, too, so that these positive attitudes will be backed up by actions.

–Francis DeBernardo, New Ways Ministry

If a civil unions bill becomes law this year in Colorado (and it looks likely that it will), the Archdiocese of Denver’s Catholic Charities has said that it will not place children available for adoption in families headed by same-sex couples.  9News.com reports the statements of two Catholic officials on the matter:

” ‘Our desire is to provide them [children] with a safe and stable environment,’ Tracy Murphy with Catholic Charities of Denver said.

“The debate begins when you examine what the Catholic church means by that.

” ‘The Catholic church understands the best foundation for a child’s life is to be in the home of a father and a mother that is going to raise them in a family environment that is a strong, healthy marriage,’ said Monsignor Tom Fryar, who serves as pastor for the Denver Cathedral.

“By dictionary definition, the church does discriminate when it comes to adoptions– not just against gays but also against single people.

“They only let married couples adopt. Even if the laws change, the church won’t.

” ‘We cannot,’ Fryar said. ‘It goes against our faith.’ “

Catholics who oppose the civil unions law are trying to get a “conscience clause,  which is explained by 9News.com’s  report:

“Last year’s bill contained the words: ‘This article shall not be interpreted to require a child placement agency to place a child for adoption with a couple that has entered into a civil union.’

“Supporters of civil unions begrudgingly included the clause last year, hoping it would help get the bill through the GOP-controlled House. Now that Democrats are in control, they are less inclined to accommodate religious organizations who opposed civil unions when the bill did have the clause.”

Putting the politics aside, it is amazing that Msgr. Fryar would say that adoption policy “goes against our faith.”  This is not a faith issue. Our faith does not say anything about what an ideal family would be for a particular child.  One need only like at Scripture, Catholic history, and the lives of the saints to know that there are many models of families and forms of childcare other than relying on a heterosexual standard.  Furthermore, the children and the parents involved may not necessarily be Catholic.

A Colorado lawmaker commented on the adoption controversy by making reference to segregation laws:

” ‘It sounds like, “we have our water fountains, and there are other water fountains for you,” ‘ Sen. Jessie Ulibarri (D-Commerce City) said.”

–Francis DeBernardo, New Ways Ministry

“Brother, Help Thyself,”  a fund-raising coalition of LGBT groups in the Baltimore-Washington,DC area   distributed their annual grants this past weekend, and New Ways Ministry was the grateful recipient of a generous grant of $8,125.

The money will be used for two upcoming projects and a new piece of office equipment:

1)  a workshop day in the Baltimore-Washington area on transgender issues;

2) a retreat day in the Baltimore-Washington area for people living with HIV/AIDS and people who minister with them;

3) a new photocopy machine to replace our cranky 16-year old one.

Mark Clark (left) presents the Billy Collison Award to New Ways Ministry’s Sister Jeannine Gramick and Francis DeBernardo.

During the ceremony, New Ways Ministry was surprised to learn that we also received “Brother, Help Thyself’s” (BHT) cherished “Billy Collison Award.”  The award, named in memory of a BHT volunteer who served in a variety of leadership positions for the group, as well as being an active volunteer in the DC area.  The award is given “For representing the LGBTQ community so well and with so little, thus truly embodying Bill Collison, a true champion of the underdog.”

In presenting the award to New Ways Ministry’s Co-Founder, Sister Jeannine Gramick, and Executive Director Francis DeBernardo, BHT Treasurer Mark Clark said:

“New Ways Ministry does what some might assume cannot be done–build bridges between the official Roman Catholic church hierarchy and the LGBT community, training people to minister to those who want to be fully themselves in their spiritual tradition and in their sexuality.”

Mark Clark accepting the Anthony J. Bacharach Award.

In accepting the award, DeBernardo said he was “dumbfounded, humbled, and honored,” and that New Ways Ministry pledged to keep the spirit of Billy Collison’s altruism for the underdog alive.

At the close of the day, BHT Treasurer Mark Clark was himself the recipient of the Anthony J. Bacharach Award for distinguished volunteer service to BHT and several other DC-based LGBT organizations, including New Ways Ministry and Dignity.

New Ways Ministry is so grateful to the tireless work of the members of Brother, Help Thyself.  Their unrelenting generosity is helping so many LGBT organizations in the Baltimore-Washington area.  The work they do benefits so many and makes our world a better place.

–Francis DeBernardo, New Ways Ministry

Members of the Lambda Law Students Association at Boston College returned to their organization’s office after the Martin Luther King holiday to find that the place had been vandalized and the walls painted with homophobic slurs. The law students’ discovery triggered an  investigation, still ongoing, by the campus police at the Jesuit school. It is unknown who committed the vandalism or why, but students involved with Lambda are now attempting to create a positive outcome from this chilling incident.

A student leader 0f Lambda Law, an organization working on LGBT advocacy in the legal system, was shocked by the incident, but had high praise for the school’s response to the situation.  The Boston Globe reported:

“Jason Triplett, a Lambda co-chair said he never thought something like this would happen at BC Law School, and that he has always felt safe on campus.

“‘No one can believe that it’s someone at BC law, we believe it was a BC outsider who was looking for some trouble,’ he said.

“Triplett said Vincent Rougeau, dean of the BC Law School, left a faculty meeting the moment he was notified about the graffiti. By lunchtime, the dean had written a letter to the community. And by the afternoon he had consulted with students from Lambda to see how they were doing.

“‘The administration responded immediately,’ he said. ‘Everyone involved is really shocked by this.’”

Triplett went on to question whether this was a targeted attack and doubted anyone in the BC Law community committed it, noting that the law school’s campus shared space with undergraduate freshmen at the institution. Even amid the shock and questions, the leadership of Lambda Law Student Association is already acting to redefine this vandalism. Above the Law , a news service for the legal world, reports on a statement released from the organization (warning: the linked article includes a photo of the graffiti, much of which is vulgar, offensive, and sexually explicit, which may be upsetting to some readers):

“The BC Law community has been overwhelmingly supportive in the wake of this act. An act like this is shocking because EVERYONE at BC law, from fellow students to professors and the administration, has been so inclusive and supportive of our organization and the individuals in our group. Our group is taking this and turning it into a positive thing. We don’t want the person who did this to get attention for her or his negative act. We have asked the administration to not remove the hateful graffiti yet; instead, we are holding a meeting to solicit ideas about how we can turn this into a positive thing for BC Law and the LGBT members of Lambda Law.

“Just as an example, one of the ideas we have already been given by one of our members is to use the words as a backdrop for a dedication to the gay rights movement… posting articles, pictures, and quotes on top of them that show our fight for equal rights from Stonewall to the President’s historic inclusion of gay rights in her inauguration speech yesterday… to show where we have come from and yet how far we still have to go.”

New Ways Ministry applauds the resolve of the students at Boston College, who are fostering community in the wake of this hate crime, and the Boston College Law School administration, whose decisive actions have helped to sustain an LGBT-friendly campus in a trying moment.

–Bob Shine, New Ways Ministry