• RSS Queering the Church

    • Defang the Serpent of Homophobia: Gaze on It. (Numbers 21:4-9) September 14, 2014
      In today’s Mass, the feast of the Exaltation of the Cross (14th September), the first reading tells the story of the Israelites and the serpents during their wandering through the desert: On the way through the wilderness the people lost patience.…Read more →
      Terence Weldon
    • “Catamites and Sodomites” (Again). September 9, 2014
      A reader has alerted me to the inclusion in today’s Mass readings of some superficially nasty lines from Corinthians: Thank God I’ve been pre-warned in a homily that Tuesday’s readings apparently condemn catamites and sodomites, so will miss Mass for once,…Read more →
      Terence Weldon
  • RSS Spirit of a Liberal

    • Gay Games Symposium July 21, 2014
      I am pleased and honored that the UCC has asked me to moderate a symposium during the games entitled Queer Christians: Celebrating the Past, Shaping the Future. [[ This is a content summary only. Visit my website for full links, other content, and more! ]]
      Obie Holmen
    • Email sent to my followers June 27, 2014
      Whew! It's time to catch my breath. Since the release of Queer Clergy in February, I've been on the road ... Minnesota, Wisconsin, Illinois, and California. I have been the guest of book clubs, adult forums, LGBT reconciling groups, the Pacific School of Religion, and I've been a guest preacher (always a treat for an old lawyer). I've mad […]
      Obie Holmen
  • RSS There Will be Bread

    • Where Are You? October 26, 2011
      Greetings to all others who grace these pages! Thank you for stopping by. If you still have a reader pointed here, this blog no longer publishes in this location, but can be found at this new link. Please subscribe to the new feed, get the new blog via email or read us by liking us on Facebook or by following me on Twitter.If you want more, please feel free […]
      noreply@blogger.com (Fran)
  • RSS The Wild Reed

    • In the Garden of Spirituality – Beatrice Bruteau September 15, 2014
      .“We are not on earth to guard a museum,but to cultivate a flowering garden of life.”– Pope John XXIIIThe Wild Reed’s series of reflections on religion and spirituality continues with an excerpt from a 2006 interview with Beatrice Bruteau (right) who, notes What is Enlightenment? senior editor Elizabeth Debold, is "a practicing Catholic whose evolutiona […]
      noreply@blogger.com (Michael J. Bayly)
    • Memet Bilgin and the Art of Restoring Balance September 12, 2014
      Lately I've been aware that in a number of areas in my life I'm lacking focus, discipline and balance. I periodically find myself mired in this way and draw inspiration to move beyond it, in part, by immersing myself in images and thoughts, along with the words and insights, of dancers. After all, these are women and men who cultivate and maintain […]
      noreply@blogger.com (Michael J. Bayly)
  • RSS Bilgrimage

    • Another Suicide of a Gay Teen: Catholic Context September 15, 2014
      This heart-breaking story of the suicide of yet another gay teen is a reminder of why it matters — why it should matter — that the Catholic church in the U.S. (or anywhere else) is moving backwards  regarding welcoming and including gay members. And this story is a reminder of why it matters that, as Jerry Slevin notes, as the synod on the family nears, Pope […]
      noreply@blogger.com (William D. Lindsey)
    • Question for Synod on Family from Belgian Bishop Johan Bonny: "What Kind of People Did Jesus Mix with and in What Way?" September 15, 2014
      The Catholic bishop of Antwerp, Johan Bonny, has published a statement on his expectations for the forthcoming synod on the family. An English translation of the statement by Brian Doyle is online now at (pdf file) the website of the Belgian Catholic bishops' conference. I'm struck by the following passage, in which Bonny explains that he hopes the […]
      noreply@blogger.com (William D. Lindsey)
  • RSS Enlightened Catholicism

  • RSS Far From Rome

    • the way ahead March 23, 2013
      My current blog is called the way ahead.
      noreply@blogger.com (PrickliestPear)
  • RSS The Gay Mystic

    • Back from the "Dead"/Book Reviews September 13, 2014
      Just getting back on my feet after eight weeks of very intense interactions with Czech kids in summer camp in the mountains. The experience was so intense I felt cut off from my own spirit from time to time, but worth every minute.  What great kids.I'm getting ready to review two books, John Boyne's magnificent fictional treatment of the sex abuse […]
      noreply@blogger.com (Jayden Cameron )
    • The travails of young love July 30, 2014
      On a bit of a hiatus from blogging for the summer as I recollect my spirit, but I may have some reflections to share this weekend about the difficulties of young love. Been listening to tales of heartbreak from some of my young students. And young River Viiperi has broken from his partner of two years, Paris Hilton, so these must be difficult days for him as […]
      noreply@blogger.com (Jayden Cameron )
  • RSS The Jesus Manifesto

    • プロミスの返済は残高スライド元利定額返済方式 September 11, 2014
      返済に影響するものは金利だけ、そう考えているのであれば今一度利用している消費者金融のホームページを確認してみましょう。実は返済方式も返済に大きく影響するものなのです。例えばプロミスで見てみましょう。返済方式として残高スライド元利定額返済方式が採用されています。これがどういったものなのか、金融専門書を確認しても出てくるものではありません。そもそも、本来であれば管理均等返済方式や元金均等返済方式というのが返済方式の中でも一般的なものですが、残高スライド元利定額返済方式とは新たにできた造語だからです。今では多くの消費者金融がこの返済方式を採用しています。プロミスではこれによって月々の返済の最低金額が決められています。例えば借り入れが2万7000円までであれば1000円の最低返済額、5万5000円までであれば2000円 […]
  • RSS John McNeill: Spiritual Transformations

  • RSS Perspective

    • Dualism and The Light Fantastic September 16, 2014
      The latest book I've read is The Light Fantastic, which follows the Cold Equations trilogy. In that trilogy, Data (of Star Trek) was brought back to life, and in the book I've just read, he brings his daughter back to life. The title of the book refers to the fact that much of the story has to do with sentient holograms.The story is really pretty g […]
      noreply@blogger.com (crystal)

A Renewed Opportunity of Hope and Reconciliation

File photo of Pope Benedict XVI leaving at the end of his weekly audience in Saint Peter's Square at the VaticanIn times of disappointment or frustration, my mother has always supplied a poignant saying that has helped me to make sense of challenging situations, “If you continue using the same method, expect the same outcome. If you want to see a different result, try something new.” Keeping this in mind, I can begin taking the necessary steps to move forward from whatever the given quandary may be.

The news of Pope Benedict XVI’s (now referred to as the “Pope Emeritus”) resignation has left the church, as well as unaffiliated observers around the world, reeling in shock and confusion. For the first time in 600 years, a pope has renounced the Petrine ministry. The prospects of an uncertain ecclesiastical future have now given cause for many to hold their breath, in anticipation of what could be expected from the next Bishop of Rome.

Undeniably, anyone, regardless of their beliefs, or lack thereof, can acknowledge that today the Catholic Church is enduring a systemic crisis of epic proportions. In the West, particularly throughout Europe, the volume of individuals who identify themselves as practicing Catholics decreases year after year. Any sense of credibility or spiritual integrity that the prelates of the church possessed in the past has been eroded in the wake of the worldwide sexual-abuse scandal. The lack of a definitive response to this moral pandemic has convinced many that the members of the hierarchy are not serious about solving this pervasive affliction. The fact that numerous men in positions of ecclesial prestige have merely offered empty apologies, and the window-dressing of vague guidelines aimed at preventing abuse, cements this sentiment among the general public. How can a dilemma of this magnitude ever truly be repaired if justice and accountability have not been the guiding catalysts in confronting this crisis?

Conventional wisdom has sought to designate the southern hemisphere as being the future of global Catholicism. There, an intense, vibrant expression of the faith is said to be a guaranteed key in winning further adherents to the church. Yet, a mistake is made when rigidly applying this analysis. It is commonly assumed that the scourge of pedophilic abuse is not an issue in countries of the global south. A prominent cardinal of the Roman Curia, hailing from Ghana, recently declared as much to the media, stating that this phenomenon is so rampant in the Western world because of cultural variations between the northern and southern hemispheres. He further implied that this sociological barrier existed as a result of the tolerance of homosexuality throughout most of the northern hemisphere, compared to its condemnation in countries of the southern hemisphere. Although it is not as pronounced or notable, cases of minors being sexually abused by clerics have, indeed, been documented in this region of the world.

In fact, in many countries, there is a sexual crisis of another sort. In this occasion the problem is not necessarily one of abuse. Throughout the African continent, where the numbers of entrees to seminaries constantly abounds, the vow of celibacy taken by those entering the priesthood is not always observed to the letter of the law. The custom of consciously disregarding this oath has been established by countless priests. It is not unusual for mistresses, and in numerous cases, even entire families (including multiple female partners and children) to clandestinely live with the pastor of a parish. Failing to give open acknowledgement to such arrangements does not erase their existence from the minds of most parishioners, many of whom privately condone the practice.  In the context of the African church, the notion of priestly celibacy is regarded as an irritating European aberration. In the prevailing culture, a man is expected to fall in love with a woman, to marry, and to have children — not doing so is viewed as abnormal. These conditions have become the norm throughout large portions of Africa, Asia, and Latin America.

Thus, on all geographical frontiers, questions of sexuality threaten to deteriorate the binding tapestry of faith and tradition that has composed the Catholic Church for centuries.

It seems that the former pontiff may have realized the implications all of these realities held for the church in the twenty-first century. Noticing subliminal hints of this line of reasoning in Benedict’s statement of resignation could prove helpful in establishing the criteria by which the future pope will be elected. Upon renouncing the papacy, the pope stated, “My strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry…in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me.”

This was seen as an expression on the part of the Pope Emeritus that not only were the effects of his age physically impacting his daily routine, but also, that his escalating frailty prevented him from responding comprehensively, and genuinely, to the pressing questions of the times we now live in. Longtime observers of Joseph Ratzinger’s theological temperament could very well have predicted this outcome from the first day of his election as pope. Although in his youth he did attend the Second Vatican Council, and was fairly progressive-minded in its wake, Ratzinger would eventually succumb to a crippling attitude of fear. As innovations following the historic assembly were implemented on a fairly rapid scale, Ratzinger began to view these changes as being rash and excessive. Criticizing new trends of liturgical practice and theological nuance, he began to complain that the Council’s message had been interpreted far too liberally. Soon, Cardinal Joseph Ratzinger would become the institutional church’s chief proponent for nostalgically looking to a bygone era of the past. In this world, the notions of hierarchy, doctrine, and obedience formed the basis of the Catholic faith, instead of the values of episcopal collegiality, primacy of the individual conscience, and theological objectivity that Vatican II would espouse.

Still, a question begs to be asked: How can the problems of the 21st Century be solved with 18th Century solutions?

In a candid conversation with my parish priest, I once asked him his thoughts on what he felt Jesus of Nazareth would have to say if He were living and breathing in the flesh, in today’s world. His reply was to quote one of Jesus’ most comforting and repeated exhortations in the Gospels, “Be not afraid!” (Matthew 14:27) This summons to courage was utilized so often by the late, Blessed John Paul II that it is often described as the unofficial motto of his pontificate.

This same hopeful premise was also the underlying theme in most of the documents of the Second Vatican Council. When it was finally completed, the entire trajectory and driving purpose of this monumental gathering was intended to impel the Catholic Church to have a greater, more intense dialogue with the modern world. Rather than seeing the church as diametrically opposed to all of the implications that modernity had to offer, Vatican II painted the church as an entity that was in the world, and not removed from it. In the words of Blessed John XXIII, who convened the Council, but would not live to see its completion, “We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world were at hand. In the present order of things, Divine Providence is leading us to a new order of human relations which, by men’s own efforts and even beyond their very expectations, are directed toward the fulfillment of God’s superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.”

Undoubtedly, the failure on the part of the hierarchy to confront the global, human questions that the “signs of the times” have engendered is the biggest mistake the institutional church has made in the fifty years that have passed since the conclusion of Vatican II.

Earlier today, the College of Cardinals entered, and were subsequently locked within, the Sistine Chapel to elect Benedict XVI’s successor. This year, the events leading up to, and taking place during the Conclave have all occurred under the auspices of the liturgical season of Lent — traditionally observed as a time of conversion and repentance. Conventionally, repentance is usually understood as being contrite and remorseful for one’s sins. However, the biblical calls , to “repent” or “convert”, as Jesus of Nazareth and John the Baptist urged their followers to do, mean not to simply be sorry for one’s failings, but also, to turn towards God, and to adopt a new mode of being. This should make it all the more clear to the cardinals gathered in Rome that the Conclave of 2013 should not be business as usual.

My mother’s always-appropriate expression happens to paraphrase a similar message that can be found echoing from the mouth of Jesus in Matthew’s Gospel, “Neither is new wine, put into old wineskins, otherwise, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.” (Matthew 9:17) In today’s paradigm, the wine described can symbolically be identified with the Catholic faith. The enlightening truth of the Gospel, (namely, God’s self-communication of love to us in the person of Christ) and the enduring traditions of the church must always be maintained. But new approaches (new “wineskins”) and insights must be used in transmitting the faith, allowing it to stay fresh and relevant for coming generations.

May we all pray that the College of Cardinals elects a pope who does not simply preserve the theological and bureaucratic status quo, that has been the norm in the Vatican for centuries, but instead realizes that whoever the next pope will be, he will have as his mission the task of emulating and personifying the Christ of the Gospels — engaging all members of the human family in a spirit of love, justice, and peace.

Now, more than ever, the Spirit of God must prevail, instead of the finite whims of fallible men. The credibility of the Roman Catholic Church has been universally placed under scrutiny. The church’s future hangs in the balance. Will it continue to remain a viable spiritual path, or is it destined to gradually be reduced to a reactionary cult?

Veni Creator Spiritus!

One Gay Man’s Return to the Catholic Church

The following story is taken from the fascinating sociological study,  Sense of the Faithful, How American Catholics Live Their Faithby Jerome Baggett (2008). I find it most interesting that this inspiring anecdote constitutes the opening of the book itself.  I originally posted this at my blog, Gay Mystics, as a complement or contrast to a previous posting entitled, 50 Reasons to Boycott the Catholic Church. Those readers who are interested can access this article at Alt. Net. It offers (from an outsider’s point of view) a horrific list of crimes and offenses committed by the official Roman Catholic Church in recent times. None of these alleged crimes are new, but taken together they provide a shock to  anyone’s sense of complacency and a timely reminder that such offenses are more than an internal family matter, negatively impacting as they do upon countless lives outside the parameters of the church itself.   That being said, stories such as the one below offer inspiration and hope that the Spirit is indeed at work in manifold ways within the mystical family of the Church.

 sense-faithful-how-american-catholics-live-their-faith-jerome-p-baggett-paperback-cover-art

(Unfortunately, as I copied this from a PDF file, there is not much I can do about the formatting.)

Ending and Beginning

“The thing about American Catholicism is that it both exists and doesn’t exist!” Bill
McNamara blurts out these words but then seems surprised by them, as if he had
happened unexpectedly upon someone from his past. He tarries a bit, refl ecting.
“What do I mean by that?” he asks, now seemingly reacquainted and rightly confi -
dent that he has anticipated my next question. “I mean it exists in the sense that it’s
an it, something you and I can talk about, and we can identify elements of it and so
forth. But it doesn’t exist as some monolithic, unchanging thing. It’s not as if any
one person understands it and lives it out the same way all the time or in quite the
same way as anyone else.”
Even though Bill was among the very first people I interviewed for this book,
I permitted myself an early conclusion: He knows what he is talking about. After
many cups of tea and through constant interruptions by Rusty, his seal-point
Siamese— whose name, like those of all of the respondents in this book, is a
pseudonym—Bill’s account of his life and faith demolished the idea that American
Catholicism could be “some monolithic, unchanging thing.”
Born into a working-class family in the early 1930s, Bill grew up in an almost
entirely Irish section of Philadelphia. His upbringing was typical of the “urban villagers”
about whom sociologist Herbert Gans once wrote so compellingly.
The ethnically defined neighborhood, the modest economic means, the large family that
included Bill and fi ve younger siblings, the clearly prescribed gender roles to which
his contractor father and stay-at-home mother purportedly strictly conformed, the
traditional—and, in this case, traditionally Catholic—mores: Bill can recall it all in
vivid, if not wistful, detail. The particulars of his religious upbringing are especially
memorable to him. He attended nearby parochial schools until he was swayed by an
unexpectedly generous fi nancial aid package to enroll in a large public university,
where he majored in accounting. He went to church each week without fail, and,
unless serving as an altar boy for an unpopular (read: inordinately early) Mass, he
was typically accompanied by his entire immediate family. This instilled in him
an enduring love for the beauty of the Mass and especially its music, which he
still compares favorably to the “cacophonous crap” one hears at other, mercifully
unnamed parishes. One of the younger parish priests served as a “friend and kind
of mentor” for Bill who could talk to him about nearly anything, including at one
point his own—admittedly short-lived—thoughts of entering the seminary. And,
of course, there are the stories that seem to be standard fare among Catholics of
Bill’s generation. From the accounts of his mentor’s many kindnesses to the somewhat
overwrought “ruler-wielding nun” tales, from now-humorous accounts of
fi rst confession trepidation (“Hell, it was scary in that little booth!”) to feelings of
intense piety while accompanying Jesus along the Stations of the Cross each Friday
afternoon during Lent, Bill’s world was Catholic through and through.
However, once he entered his twenties, that world came to an end. “I never
had any animosity like a lot of gay Catholics who had bad experiences in school or
things like that,” he confi des. “I wasn’t against it, but I didn’t feel that comfortable
with it anymore.” Always attracted to men, Bill fi rst became sexually active at the
age of twenty-six. Then, rather than concealing from others what he considers his
“honest, true self,” he moved to San Francisco, where he got a well-paying job with
an insurance company and eventually began his new life as an openly gay man.
He closed the door on his Catholicism slowly at fi rst, then fi nally slammed it shut.
This age-old tradition seemed incongruous with his new city and job, new friends,
and, after ten years or so, a relationship and then a newfound level of intimacy with
Daniel, his partner for eighteen years. Daniel attended weekly Mass at Most Holy
Redeemer church in the city’s burgeoning gay enclave, the Castro District. But he
went a bit less often when he and Bill bought a house together across the bay in the
Oakland Hills. Bill, on the other hand, preferred to sleep late most Sundays.
Everything changed when Daniel contracted AIDS, and Bill became his primary
care provider. This tragedy brought Bill agonizing stress and heartache, but
it also introduced him to a face of Catholicism that he had not previously known.
The AIDS Support Group at Most Holy Redeemer sent volunteers to help tend to
Daniel’s health and personal needs, which, toward the end of his life, required daily
visits. Even in his grief, Bill was impressed by these people’s witness to their—and
once his—faith. This was not the intolerably dogmatic “Churchianity” that had
come to seem ossifi ed and irrelevant to him. Nor, of course, was this the vicious
“God hates fags” message he had heard while doing some church shopping before
moving from Philadelphia. He found this open-hearted and open-minded incarnation
of the faith to be very alluring. So much so, in fact, that Bill began attending
Mass at Most Holy Redeemer not long after Daniel’s death and soon became an
active member of first the AIDS Support Group and then the parish itself.
Bill’s story might appear to fit the familiar “lapsed Catholic returns to Mother
Church” mold, but Bill has not returned to anything; he has begun something new.
On the one hand, he is quite the unabashed Catholic: “I love the traditions, and I love
the mystery; I think it’s a very, very, very rich religion.” On the other hand, though, he
is adamant about his freedom, even obligation, to mine those riches on his own terms
and in accordance with his own needs. He has chosen to be a member of Most Holy
Redeemer across the San Francisco Bay rather than of his own neighborhood parish,
which he considers less “open and affi rming” to gay Catholics. He respects priests
enormously (although he is less generous in his assessment of bishops), but he is also
a strong advocate for the laity’s role in both pastoral ministry and parish governance.
He is a “greeter” at the main (10 am) Mass on Sundays and has sponsored several Rite
of Christian Initiation for Adults (RCIA) candidates. At the same time, he bristles at
the thought of being presumptuous enough to even talk to others about faith in a
way that might be perceived as inappropriately pushy. He calls himself a “very strong
Catholic” but, without hint of apology, eagerly embraces the pejoratively intended
moniker “cafeteria Catholic” as a testament to his own religious agency and capacity
for discernment. In short, Bill has begun something new as a Catholic in response to
developments in his personal life and because he has lived through a period in which
the American church itself has witnessed important social and cultural changes. As
a result, it has also begun something quite innovative.
***

Much as I would like to end this posting on such a glowing note, I can’t help but link to a recent article just posted at Iglesia Discalza’s Blog about the recent silencing of Colombian Jesuit, Fr. Alfonso Llano Escobar, S.J., for having the temerity to criticize Pope Benedict’s most recent book, Jesus of Nazareth: The Infancy Narratives (specifically, Benedict’s comments on Mary’s Virginity). Benedict has once again silenced a prominent theologian, bringing to an end his thirty year career as a journalist. This is yet again another imperative sign   of why lay Catholics must reclaim their church and become the public voice of theological debate. Read the whole article here.

 

Gerald T. Slevin: Why President Obama Must Now Act to End Organized Child Abuse

Another extremely important essay by Harvard-trained former Wall Street lawyer Jerry Slevin.  Jerry argues that “it is the right time for President Obama to act” to protect children from childhood sexual abuse, as the Catholic hierarchy clearly remains intent on stonewalling, diverting, and covering up.  What follows is Jerry’s essay:

Continue reading

Gerald T. Slevin: About Obama’s Papal Victory–Are Bishops and the Pope Now Chastened? Is Constantine’s Curse Now Lifted? Are Catholic Children Now Protected?

Another brilliant posting by Jerry Slevin, which asks what will happen now with the leadership of the Catholic church, after a geo-political strategy which absolutely required it to defeat the current U.S. president has just failed spectacularly in the 2012 U.S. elections.  Here’s Jerry’s response to that question: Continue reading

Gerald T. Slevin: Is Pope Leading a New “Children’s Crusade” to Help Romney Win?

Another outstanding piece this morning by Jerry Slevin.  In this essay, Jerry sketches the historical and political background to the intervention of the Vatican and the U.S. Catholic hierarchy in the 2012 elections, noting the connection of papal politics (and the politicking of the USCCB) to the sex abuse scandal in the Catholic church.  Jerry’s essay follows:  Continue reading

Gerald T. Slevin: After Elections, Who Will Prosecute More Predatory Priests? Constitutional Lawyer Obama Or The Three R’s—Romney, Ryan & Ratzinger? And Why Does It Matter?

Another hard-hitting and exhaustively researched essay by the Harvard-trained former Wall Street lawyer Jerry Slevin today.  Jerry looks at the two U.S. presidential candidates in light of their records in dealing with issues of child abuse and of church and state, and challenges Catholics to inform our consciences as we select a candidate by thinking carefully about why the Vatican and U.S. bishops appear to be playing very overt partisan politics in this election cycle–to assure that the candidate (Romney) more likely to be lenient to Catholic officials prosecuted for criminal activity with child abuse cases is elected.  What follows is Jerry’s essay:  Continue reading

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