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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.

 

Catholic Theologians’ Discussion on Sexual Morality (Video)

From Catholic for Choice, an excellent 45 minute film on Catholics and Sexual Morality. Watch it at

http://catholicsforchoice.org/secrethistory.asp

Catholics for Choice

“The Secret History of Sex, Choice and Catholics” features interviews with leading experts in the fields of theology, philosophy and ethics who examine Catholic traditions, teachings and beliefs on the following key issues:

Abortion & Contraception
HIV & AIDS
Sex & Sexuality
New Reproductive Health Technologies
Religion in Public Policy

Leading American Catholic theologians take part in this discussion: Mary Hunt, Dan Maguire, Anthony Padovano, Rosemary Radford Reuther, and including British-born Sheila Briggs, now working in the USA.

The Secret History of Sex, Choice and Catholics from Catholics for Choice on Vimeo.

A Tribute to the (London) Soho Masses Congregation

After Mass one Sunday evening last month, one of those celebrated twice a month at the Church of the Assumption and St Gregory in London’s Soho with a particular focus on the pastoral needs of LGBT (i.e. lesbian, gay, bisexual and transgender) Catholics, their families and friends, I was talking to one particular member of the congregation. She is not in fact any of LGBT herself, but conventionally heterosexual and a mother, who had travelled into the West End from Kent, as she does as often as she can for our Masses – usually, but inaccurately, described as Soho “Gay Masses”. She was telling me how much she enjoys the experience. “It’s the community”, she said.

Church of Our Lady of the Assumption and Saint Gregory, exterior

And so it is. I have previously heard exactly the same sentiment from another heterosexual mother,  married to her husband for over 40 years, who was also present at Sunday’s Mass.  She travels up for our Mass once a month only – all the way from Somerset, a very substantial journey. Later, I came to reflect on the achievement of these Masses, which have a particular focus on the needs of LGBT Catholics, their friends and families – but which take place in the context of a regular parish. When a visiting priest from my former parish in Johannesburg attended last October to see for himself how we operated, I was curious to know just what he thought. “But it’s just a Mass”, was his response.

Church of Our Lady of the Assumption and Saint Gregory, interior

Again, so it it – but what a Mass! Far from the hotbed of iniquity imagined by our critics, here’s a run-down of what actually happened on Sunday night, and some other recent activity: a record that puts many conventional parishes to shame.

  • Well in advance of the Mass, our liturgist had prepared and printed Mass sheets, bidding prayers, and our regular, extensive newsletter.
  • Members of the organising team began to appear at the church from about 4 pm onward – a full hour ahead of the scheduled start.
  • Two people inserted the Mass sheets/ newsletters into hymn books, offering  one to each Mass-goer in welcome, on arrival.
  • The celebrant for the Mass was Monsignor Seamus O’Boyle, parish priest and also the Vicar – general for the diocese.
  • Assisting Msgr O’Boyle on the altar was a sacristan / server
  • Music was provided by a highly skilled organist (one of a team of four), assisted by a superb cantor to lead the vigorous and enthusiastic congregational singing.
  • Readings and bidding prayers were shared between four readers.
  • Four more were Eucharistic ministers.
  • A further four people took the offertory collection, and a retiring collection for the registered Catholic charity, CAPS (Catholics for AIDS Prevention and Support).
  • Notices at the end of Mass included some matters concerning our planned pilgrimage to Rome, due to take place next April.
  • Out of about 100 worshippers, possibly 50 moved downstairs for coffee and biscuits provided by the catering team, and to browse through the extensive information tables and collection of religious themed books on our magnificent bookstall (with subject matter ranging across Scripture, spirituality and prayer, Christology, Vatican II, reflections on the liturgical year, and many more – and simply to chat among friends, or to discuss recent activities and future plans. When I left shortly after 7 pm, over an hour after the end of the service, conversation was still going strong.

I make that something like 20% of the congregation who had contributed directly to the planning and conduct of the Mass, and 50% who gathered for refreshments and discussion. Talk about community! How many conventional parishes can claim that degree of  active involvement?

The “recent activities” under discussion will have included a successful Marian Day of reflection last Saturday, arranged by one of our team, led by a notable theologian and attended by eighteen members of the congregation, a weekend retreat the previous week for members of our Young Adults Group – the second retreat set up, planned and organized by the young adults themselves. Our young adults group have become a prominent, vigorous part of the congregation, as ministers of the eucharist, readers and on the Pastoral Council, as well as conducting their own regular social and religious activities – such as this, the second retreat they have arranged.

In addition to the young adults, we also have a women’s group and a transgender group meeting monthly before Mass for discussion and mutual support, and we will soon be starting a regular men’s faith-sharing group. Coming up for the Christmas season will be a Carol service, and for next year, there will be repeats of the successful “Next Steps” workshop on extending ministry to LGBT Catholics. Also on the horizon, is serious discussion on launching an RCIA program (Rite of Christian Initiation for Adults), to welcome people wanting to join the Catholic Church.

Last July, we had a large group participating alongside other Christians in the London gay pride parade – promoting to the wider LGBT community the idea that they too, could be welcome in Church.

In addition to the deep involvement in our own parish community, I should also note the investment in travel time and money it represents, and that for many of us, this is in addition to participation in local parishes.  I had travelled up from Haslemere in the south of Surrey – some 40 miles. Others that I know of had come similar or even greater distances – from Basingstoke, Salisbury, Somerset, Tunbridge Wells and Brighton and elsewhere in Sussex.

Many of our people also participate in local parish activities, as liturgists, musicians, special ministers – or passive pew sitters – and in affairs of the diocesan and even national church. Possibly also under discussion may have been the recent “Call to Action” gathering at Heythrop College, which some of us attended. Out of about 4oo  total attendance,  from right across the country, I spotted about ten of our community. (The whole of Arundel & Brighton diocese did not have many more than that).

Not all of us are active in local parishes: some have felt so rejected by the Church that they have not participated in any Catholic sacramental life for years. But our experience has been that many of the people who come to us for the first time after years outside the Church, become reconciled to the faith and move on to attendance, and then deeper involvement, in local parishes as well.

In this year of faith, Catholics around the world are reflecting on the twin themes of evangelization, and on the unfilled promises of Vatican II – one of which was much greater lay participation, in sharing the burdens of ministry. In the Soho Masses congregation, we have strong examples of both: extensive lay participation in planning and conducting our liturgies, and by our continually expanding pastoral programme, active ministry / evangelization to the broader community of LGBT Catholics.

Contrary to the apparent belief of the critics of the Soho Masses, the “face of Jesus” is not one of rigid enforcement of doctrinal rules and the loyalty to a religious hierarchy, but one of love and service to the community. (Jose Pagola, in “Jesus, an Historical Approximation“, describes Jesus’ mission above all as that of preaching the immanence of the reign of God).

When I first joined the congregation in the days at St Anne’s, the group was notable for comprising mostly older white men (at 52, I was probably at about or under the median age). No longer. We are now notably younger, and although there’s some way to go, we are also notably more diverse in gender and ethnicity. We have grown in numbers, but more important is that we grown immensely in community and active life in the faith. Summarizing the points above, this includes, in addition to the Masses themselves the following characteristics which any Catholic parish would hope to support:

  • Growth in spirituality (retreats and days of reflection)
  • Special interest support and faith – sharing groups
  • A planned pilgrimage
  • Community outreach activities and regular charitable giving (in our case, especially to CAFOD, CAPS and some other causes)
  • Informal catechesis through our extensive bookstall / information tables
  • A possible start to formal catechesis and RCIA
And above all, a most remarkable, powerful community spirit and fellowship. Yet all of this astonishing achievement is produced by a group meeting for just two Masses a month. Although some people undoubtedly contribute more than others, this is no longer something arranged by just a small group, or even by the formal pastoral council. This is a collaborative venture, strengthened and invigorated I am convinced, by the Holy Spirit working through us all, in which many gifts contribute for the greater good – of our community, and of the church as a whole.
Soho Masses community – I salute and thank you.
(Originally published October 25th. Also see the follow – up post “What really happens at the Soho Masses?”, written after Mass this past Sunday, November 18th).

Conservative Catholic and Evangelical Preoccupation with Gender, and Ironic Subversion of Gender-Based Orthodoxies

His Eminence Cardinal Raymond Leo Burke, Prefect of the Supreme Tribunal of the Apostolic Signatura

Jim McCrea has forwarded a group of his e-friends an interesting essay by a blogger who calls herself Pentimento, and who writes at the Vox Nova site about the sola skirtura controversy now swirling around in certain Catholic circles.  (And who knew?  Who knew that a half century after Vatican II called us to creative dialectic engagement with secular culture, the portentous issue on some American Catholic plates AD 2011 would be to assure that Catholic women wear the kind of skirts Our Blessed Mother used to wear? Continue reading

Vatican’s U.N. Rep Explains Catholic Rejection of U.N. Resolution Deploring Anti-Gay Violence and Discrimination

For those who still think it’s worthwhile to try to make some sense out of the baffling silence of the Catholic intellectual center about matters of justice and human rights involving LGBT people, this recent “email interview” between the Vatican’s rep on the United Nations Human Rights Council Silvano Tomasi and Catholic News Agency will prove illuminating.*  It demonstrates precisely how the folks now running the Catholic church (and the soft liberal intellectual center that continues to mouth their shameful ideas about these issues) manage to justify treating LGBT people as if we don’t exist.  And have no rights. Continue reading

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