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What Really Happens at the Soho Masses?

Last night, I was up in London, attending once more one of the bi-monthly Masses in Soho which have a particular focus on the pastoral needs of the community of LGBT Catholics, their families and friends. Once again, I was struck by the remarkable value of these Masses, how strongly they are contributing to the spirit and ideas behind the Year of Faith for our community – and how much we have grown as a parish in the five years since we left behind our earlier base at St Anne’s Dean St, and made our home in a Catholic parish, as part of the pastoral program of the Archdiocese of Westminster.

There is a great deal of misinformation about these Masses out in some corners of the blogosphere, much of it sadly promoted by people who have not actually attended, or joined in serious conversation with the congregation. I, on the 0ther hand, have been attending regularly for a little more than eight years – and if not quite for every Mass, twice a month, then pretty close to it, and have nearly always stayed for conversation afterwards.  A rough calculation suggests that this approximates to something approaching 200 Masses that I have attended personally.

So –  what really happens at these Soho Masses? Sadly for those who like to spread or consume salacious gossip about these Masses, I can reveal, as one who was there these 200 times – much the same as happens at any other Catholic Mass, with one very notable difference: we do it so much better than most.

For instance, let me simply describe “what happened” at Mass yesterday, with a comparison with where we were when I first started attending eight years ago.

First, some raw numbers. By my count (not just a guess, but a rough head count) the total attendance was just shy of 130 people, on a cold and dark November evening, for a Mass which was not any particular special occasion. This was perhaps a little  more than the usual number  of somewhere between 100 and 120. For a congregation that comes together only for two Masses a month, it’s probably fair to put the  average total monthly attendance at about 220 – 230. We know that many of the congregation do not attend every time: some have regular commitments in their home parishes, some travel great distances, others have other reasons. The best estimate from earlier research is that “typical” attendance by the “average” member  of the community is of the order of every second Mass, representing a total nominally “regular” congregation estimated to be of the order of something like 400 – 45o people attending one average once a month.

That congregation is by no means an exclusively “gay” one. Looking at tonight’s congregation, which was fairly typical of those we have seen in recent years, we included substantial diversity, of age, sexuality, gender and ethnicity – including some heterosexual young married couples and older singles, gay men, lesbians, transgender and many others whose sexuality and gender identity are simply unknown to me – which is precisely as it should be.   Also present in the congregation, I spotted four  priests in active ministry of different kinds elsewhere, who had chosen to attend for the personal benefits they experience. As always, some of the congregation had traveled substantial distances to get there: one woman had traveled from Somerset, some others that I knew of had come from Reading, Basingstoke, Haslemere, and from Kent and Essex in addition to a full range of London boroughs.

So, the congregation was substantial, suitably diverse, and highly committed – but the Mass itself is not where it began. Long before the opening hymn, extensive work had gone into planning the Mass, by our liturgist and organist between them, selecting hymns and bidding prayers, and typing and printing convenient Mass sheets and our regular information – packed monthly newsletter.

My own involvement yesterday began well before Mass, with a committee meeting of the Soho Masses Pastoral Council, reviewing recent progress and planning ahead. It would be inappropriate to disclose too much detail of those discussions, but I can reveal that part of it included feedback on a recent Young Adults Group weekend retreat. One of the men who had attended reported that for him, the main value of getting away in a group was just to have the opportunity to discuss the Catholic faith with others of a similar age group. How many regular parishes are able to say they offer such opportunities for their own young adults? And this, the second year in a row that our young adults have arranged such a retreat, was fully booked, with an attendance of about two dozen people. Looking ahead, two developments for next year included confirmation that we will be beginning at least one (possibly more) men’s faith – sharing group, and perhaps initiating adult catechesis, in the form of an RCIA program and / or faith refresher program for those existing Catholics who simply want to know more about the faith.

Meanwhile, simultaneously with the committee meeting, another group of about a dozen people were rehearsing in the basement for our Advent carol service next month. Add in the people who prepared and distributed the hymn books and Mass sheets in welcome, read the lessons and bidding prayers, the cantor, the eucharistic ministers, those who took the collection, and the catering team for refreshments after Mass, and that’s well over thirty people (a quarter of the congregation) who were present not simply as bums on seats (“pew warmers”), but who were participating actively and directly, either in today’s Mass, or in preparation for the Advent carol service. Again I ask – how many more conventional parishes can claim that degree of active participation in the work of setting up a and conducting a Sunday Mass?

What of the Mass itself? One notable feature, familiar to all the regulars and obvious to any newcomers, was the sheer strength of the congregational singing, and participation in the liturgical prayers and responses. The homily, delivered by our celebrant Monsignor Seamus O’Boyle who is both our parish priest and vicar – general for the diocese of Westminster, was as we have come to expect from all our celebrants – thoughtful, intelligent, delivered with clarity and at times a light touch of humour, but on an absolutely orthodox, appropriate Catholic theme for the readings of this November day, on the last things that await us all: death and judgement. The bidding prayers that followed were similarly on completely conventional, appropriate themes for the season and current events: prayers that we should be ready for that day of judgement, for peace in the world , that we may be renewed by the Holy Spirit, for interfaith week, for prisoners and those who work with them, for those who have died,  and for the victims of violence (in particular, the victims of transphobic violence – the only reference in this Mass to the LGBT community specifically, and that because tomorrow is Transgender Day of Remembrance, for those trans people who have been murdered in hate crimes).

After Mass, many of us went downstairs for refreshments – tea or coffee, and biscuits. I did not count numbers, but my guess would be about 40 people – again a substantial proportion of the evening’s congregation. When I left well after seven, an hour and a quarter after the end of Mass, a good number of people were still there, with conversations going strong. I have never seen such a high turnout for tea after Mass in any of the other parishes where I have worshipped, nor have I found people so deep in conversation, for so long after Mass has ended.

But what were they talking about? To believe the rumour mill, you might expect that these notorious homos were looking for sexual pickups, making trysts and the like. I cannot state categorically that this does not happen (just as in any other human gathering, there may be people meeting and making connections that may turn sexual) – but I can state emphatically that in the 200 odd Masses that I have attended, I have never encountered any such sexual conversations or assignations. Instead, the kind of conversations that I have been aware of, are pretty similar to those I have heard after Mass, in all the parishes I have ever been part of.

These are examples of the conversations I remember  personally participating in, or hearing others discuss:

  • Talk about family (in my case, my granddaughter).
  • Talk about our countries of origin – with two others who, like myself, are not British.
  • Talk about travel plans for the month ahead.
  • Talk about work (and for one Religion Education teacher, it’s looming end, as he prepares to  cease his work at school, to start a new life in a Benedictine monastery).
  • Talk about religious books, at our impressive and extensive bookstall – specifically, a book I particularly wanted but was not there tonight, on reflections on the lectionary readings for the coming liturgical year.
  • Talk about the year of faith, available resource materials, and what local parishes are doing
  • Talk about the evening’s homily
  • And continued discussion of some of the business dealt with earlier in the SMPC meeting, especially about plans for faith sharing groups, and possible adult catechesis.

We have then, a vigorous and thriving, personally supportive congregation with a strong sense of community, and an ever expanding range of opportunities to explore and strengthen our Catholic faith, in the context of the Mass – and outside it. Those described above, and the degree of participation, could be the envy of many more conventional parishes of ten times the monthly attendance of our own 220- 230.

Looking back

When I first starting attending eight years ago, typical attendance was about 40, and overwhelmingly white, older gay men. By the time we moved into our new home in Warwick Street, in a Catholic parish and under the auspices of the Diocese of Westminster, attendance had increased to about 60, with just the beginning of some greater diversity. The activities, however, were still largely restricted to Mass twice a month, and conversation afterwards. It is clear from the above description of yesterday’s service, that we have grown and developed over the past five and a half years, as part of a Catholic parish – in numbers, but even more importantly, in depth of involvement, and in exploration of Catholic faith.
But it’s not just our congregation that has benefited. Our presence has invigorated the parish, which without a significant resident population, was low in numbers before we joined them. Three Sunday Masses a week (thirteen, on average, a month) were previously poorly attended, but numbers have been increasing steadily, as some of our community have made this parish their regular Sunday base, in addition to the special Masses on the first and third Sundays of the month. Even so, our attendance of something like 220 – 230 a month at just two Masses represents about half the total monthly attendance from all thirteen Masses: or as much as all the other Masses put together. The indications and expectation for the year ahead, are that our congregation will continue to boost the overall numbers of the parish, as even more of us begin to attend for the second and fourth Sundays, in addition to the first and third, as at present.
Nor is the value of these Masses restricted to enriching and deepening the faith lives of our own congregation, or to the invigorating new life it has breathed into the parish. Over the years I have participated, I have noted a number of people who began attending after long years of absence from the Church, with no participation at all in its sacramental life. By returning to the faith by means of Mass in an explicitly welcoming atmosphere, they have found a measure of reconciliation with an institution that had seemed to them threatening and hostile. Some of these no longer attend – because they now prefer to practice their faith in their own local parishes. Others, like myself and a fair proportion of the most regular participants, do both.
In my own case, I no longer simply attend a local parish, I participate fully in parish life. I serve on the team of readers, I help to gather hymn and Mass books after Mass, join in the tea and discussions after Mass, and participate where I can in social and other functions. For the current activities around the year of faith, I am leading one small group working through the “Radiating Christ” booklet, and have been joining another weekly group, watching and discussing a DVD series on Catholicism. Over the past few weeks, I have had full and frank discussions with both of the priests who serve the parish, in which I described my journey in faith, and also the ways in which I try to promote ministry to LGBT Catholics.  From my perspective, I find it deeply satisfying to be able to participate so fully in parish life in a spirit of full openness and honesty, with no attempt to “pass” as straight – and to note the acceptance and support I have experienced in doing so, from clergy, sisters at the convent, and laity alike. But I could never have found the confidence to be this open and honest in my own parish, without the support of the Soho Masses and its congregation to help me to grow.
“Speak the truth in love”, and “The truth will set you free”, we are told in Scripture – and reminded by Pope Benedict, as Cardinal Ratzinger at the CDF, in the “Letter to the Bishops on the Pastoral Care of Homosexual Persons”.  For helping us to grow in truth and honesty, we should be deeply grateful to the Soho Masses. I know I am.
If you agree with me, please write to Archbishop Vincent Nichols, to show your appreciation – and to balance the nonsense and lies he is constantly receiving from our opponents, most of whom have never actually attended one of our Masses, to see for themselves what really happens at them.
Archbishop Vincent Nichols
Archbishop’s House
Ambrosden Avenue
London SW 1P 1QJ
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American Catholic Conference – The “Action” Is In the Talking!

My initial reaction to the weekend’s American Catholic Conference was simply to refer to it, with minimal personal comment (I was under severe pressure for time), as “prophetic witness”. Since then, I was interest to read Betty Clermont’s contrary reaction, which expressed disappointment in the lack of “action” coming out of Detroit. In my view, this misses the point. Simply by taking place, in the context of clear and direct hostility by the local bishop, is profound and important action in itself – irrespective of any other content. (Although the content I have seen coming out, is well worth chewing over).

Next week, I will be leading a workshop on Birmingham on an LGBT Catholic perspective on the past 35 years, and the next.  Looking back is easy – looking ahead is tougher.  As I have deliberated on this, I have developing an idea that some might find surprising:  in some important respects, the Vatican has already lost its power of absolute control over the Catholic Church. The real church, the church as a whole which comprises all of us. is simply getting on with things without waiting for the bishops and Vatican oligarchs to lead. (I have putting together the evidence for this view in a number of posts at Queering the Church, for example at  Yes, It Moves: The Catholic Church No Longer Revolves Around the Vatican) . I will be fleshing this out into an extended, coherent argument over the course of the next 1o days, prior to the LGCM conference).

In his video address, Hans Kung called for the start of a revolution against Vatican absolutism – but it is too late to begin to start a revolution. This is already under way, the second Reformation has already begun. Theologian Anthony T. Padovano reminded the conference that “The pope does not unify or sanctify the church and make it catholic or apostolic. This is the work of the Spirit and the community.” What I found especially interesting is that Padovano is described as the head of CORPUS, “an organization seeking return to ministry of priests who were forced to leave active ministry because they wished to marry”  (a subject that Jayden Cameron has already taken up in his own observations on the conference, and which I return to below).

The simple fact that this conference took place at all, like the existence of the womenpriests movement, and the major conference of Catholic ethicists that took place last June independently of the Vatican, and the Minneapolis Synod of the baptized in September, and the diminished ability of the institutional church to dictate social policy in Catholic countries like Argentina (gay marriage) or divorce (Malta), and the total disregard of ordinary Catholics for doctrines such as Humanae Vitae, indicate to me how dramatically the Vatican is losing its absolute control of the real, living church. As I summarized it at Queering the Church,

1) The Vatican has clearly lost control of Catholic consciences.
2) The Vatican no longer has monopoly control of Catholic theology
3) The Catholic Church is no longer able to dictate to Catholic politicians on public policy
4) There is even evidence that Rome is beginning to lose its absolute control of its own bishops and priests, and of the ordination process.

The Detroit conference may not have come up with tangible “actions”, but I don’t believe that really matters, compared with what is going on in Catholic hearts and minds. Unlike secular states, the only power that the oligarchs really possess is the control of our minds. As far as I can tell, the ideas coming out of this week’s conference, and the fact that it took place in clear defiance of the local bishop, is where the important action is – undermining that absolute control. Catholics outside the centres of power are flexing their muscles.

Jayden Cameron, in his response to the conference, also draws attention to Padovan’s observation that we are Catholics by right of baptism, and makes an important connection with yesterday’s feast of Pentecost – which produces his wonderful, fully descriptive title for his post: Tongues of Fire Burning the Building Down“. This is precisely what is happening: lay Catholics and junior clergy, whom the the Vatican expects to simply toe the line and refrain from independent thinking, are not only thinking for themselves, they are finding a voice. In doing so, inflamed by the Holy Spirit, they are indeed starting to burn the edifice of Vatican absolutism.

Where do we go from here? Betty Clermont in her post suggested that there cannot be real progress as long as we simply continue to attend Mass like dutiful Catholics. This will shrink the existing institutional Church by attrition, but what will replace it? Alternatively, if the embryonic re-formation now beginning is to follow the pattern of the earlier Reformation, then we will have fragmentation as before, with a rump Catholic Church still firmly in control of the Vatican and a diminished but loyal band of followers. Is this what we want? Jayden Cameron discusses the moves in some circles to simply get on with the Mass without necessarily depending on the officially approved ordained priesthood (there is already an abundance of priests who have left active ministry in order to marry, or as a matter of conscience over the doctrinal stance on homosexuality and other matters, as there are a small but growing number of Roman Catholic Womenpriests. There are also devout and competent lay leaders who could be entrusted to lead a Eucharistic service, just as was done in the early days of the Mass). I do not want to get into a full discussion of this possibility here, but rather to point to some of the dangers in this way of thinking, and to suggest that the Detroit conference could be pointing to a constructive way forward.

Rethinking the Parent – Child Relationship in the Church

As Jayden observes, this prospect will be frightening to many Catholics, and most certainly will be met with hostility by the institutional church, leading to the possibility of either gradual fragmentation, or real schism. That may be unavoidable, but I wonder if there is another way? Independently of the conference,I have been thinking a lot during the past fortnight the last week about the traditional imagery of “Mother Church” and “Holy Father” – imagery which I object to for the way it places the rest of us in the role of meekly docile, subservient children. However, there is another interpretation of this same imagery. In an earlier reflection on this parent -child relationship, I observed that in our human families, we grow up. As we mature, so do our family relationships, with the early one of parental authority and child obedience giving way to a more adult relationship of mutuality and respect, in which we are happy to learn from the wisdom and experience of age – but our parents are also happy to learn from us, in those matters where we know more than they. Later still, went my earlier thinking, there comes a point where the relationship changes again, and we may need to put our parents into frail care. This may have been too harsh in its expression and implications of abandonment of the weak and elderly.

My own mother died last October, back in South Africa. Although I was not around much during her last years , I know that the response of my siblings to Mom’s declining health was very far from that of abandonment, but was one of great personal care and nurturing. If my original concept of a maturing parent-child relationship is applicable to the relationship between the institutional church and its people, it is this concept of a nurturing and caring lay leadership that may be more relevant that that of simply consigning the oligarchs to frail care.

How are we to do this? I suspect in the example of the Detroit conference, and others like it, there may be the germ of an idea worth developing. There are many in the Church who yearn for the lost ideals of Vatican II – but I am impatient with this. Vatican II was itself deeply flawed, not least in its virtual exclusion of women and lay people. Others are starting to call for Vatican III, but this too will be a non-starter if it is to take place only as a result of Vatican initiative and Vatican control. But what if the Detroit conference, the Minneapolis synod, and the Triento conference of moral theologians were to be endlessly repeated, at different scales, in a multitude of locations, and with varying subject focus, with increasing frequency around the world culminating in a truly global synod of the baptized?

I have one important qualification. If such a series of conferences were to be set up not simply independently of bishops and the Vatican but in hostile opposition, this would be tantamount to abandoning them to frail care, not the kind of loving care I am thinking of. Instead, I would like to see a series of these synods and conferences set up by lay initiative and under lay leadership, but with cordial invitations and expectations of bishops’ and priests’ participation. Some of our potentates will react with hostility – some elderly people reject all offers of care, insisting on trying to assert an independence they are unable to sustain. Others though, may well respond to such invitations in the appropriate spirit, leading to constructive and mutually respectful discussion, rather than sterile talking (or shouting) past each other.

Is this too much to hope for – or to work toward?

Swiss Bishop Calls for Radical Reform, Women Priests.

Hard on the heels of the controversy over the dismissal of Australian Bishop Morris over some very cautious remarks he made years ago, on the need to consider ordaining women priests, comes this report of a Swiss bishop, who has gone much further. Instead of simply call for consideration of the idea, he is explicit – Bishop Markus Büchel of St. Gallen is explicit in his support for the ordination of women. To him, the search is not over the principle, but over the immediate steps that will get us there (possibly beginning with a women’s diaconate).

Also interesting to me, is that this call appears to have been only part of a much wider appeal for wide-ranging reform. Sadly, this report, which seems to be just an English translation of the original German at Der Sonntag, does not give any detail of the wider reforms envisaged. My guess, though, is that this is likely to be similar to those spelled out by German speaking theologians of Germany, Austria and Switzerland.   Continue reading

DIY Catholicism: Twin Cities “Synod of the Baptized”.

The “whole church” self-evidently includes many more people than simply the self-appointed oligarchy of bishops and their clergy, but the Vatican has never made any serious effort to involve the rest of us in the affairs of the Church – beyond serving as fund-raisers and cheap labour for the simpler tasks. Questions of serious planning and decision-taking it keeps very carefully to its own. However, as I have noted frequently, there are abundant and increasing signs that ordinary Catholics, lay people, religious women, married priests now outside of institutional control, and some more progressive regular priests are recognizing the importance of making a full contribution to the life of the Church. Where they are not being properly involved by the institutional oligarchy, they are simply doing it for themselves.

One part of the "whole church", called into mission.

One of the more impressive examples of this comes from the diocese of Minneapolis / St Paul, which has just brought to fruition their very successful “Synod of the Baptized”. This has been the fruit of long months of hard work and preparation, so I was delighted to read how well the event seems to have gone off – and that the team are already engaged in planning for the next stage.

Taken from the Progressive Catholic Voice, these are some extracts from a report by Paula Ruddy:

Continue reading