Why Queer?

In an email message a few days ago, a reader wrote that his one reservation about this site is the name – “Queering the Church”:

But I do have to say that I kind of have issues with the word “queer” as it makes me cringe.  As a young person I didn’t like hearing that word.  I guess that you could say that I have issues, but then again, don’t we all. :)

Indeed we do, Mark – and I have issues with any alternative terms. However, a colleague at the Soho Masses some time ago made precisely the same observation to me, and so has my partner, Raymond. This is probably a reservation shared by many people, especially those from a generation who can remember when the word was widely used as a term of abuse and derision.

I do have very specific reasons for choosing this word as the best among a range of unsatisfactory choices, and explained these in one of my very first posts. As most of my present readers will not have seen my earliest writing, Mark’s expression of regret has suggested to me that it could be helpful to repost the same original explanation – which I do below:

Here’s why I like ‘Queer’

Over the years, we’ve moved beyond gay, through gay & lesbian, LGB, LGBT, to LGBTQI  ( “Q =Queer” adds more sexual minorities, including the heterosexual flavour, such as S&M and cross-dressers; “I” goes beyond transgendered to “Intersex”). I’m sure we could further extend the acronym if we put our minds to it.

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One More Step to Equality in Church,

One more important step to full acceptance not only in law, but in the church.  It may be only Eastern Massachusetts, and it may be only Episcopalians, but this will spread, just like civil marriage is already doing, right around the world.

From the Daily Comet:

Mass. Episcopal bishop OKs same-sex marriages

BOSTON – The Episcopal bishop of Massachusetts has given priests in his diocese permission to officiate at same-sex weddings.

Bishop M. Thomas Shaw III told The Boston Globe on Sunday that gay and lesbian couples deserve the “same sacrament of fidelity” as heterosexual couples.

Shaw has been a long-term supporter of gay marriage, but previously cited the Episcopal Church’s canons and prayer book in barring local priests from officiating at same-sex marriages, even after they became legal in Massachusetts in 2004.

Shaw said in a letter released to parishes on Sunday that priests can decline to officiate at same-sex weddings if they so choose. His decision only affects eastern Massachusetts.

The letter was welcomed by activists who had pressed for the diocese to do more than just bless same-sex couples.

Read more from Timothy Kincaid at at Box Turtle Bulletin:

This change in policy should cause anti-gays to worry. But not for any reason that they will admit.

Contrary to the political ads and fiery denunciations from pulpits, changes to civil marriage laws do not require churches to do anything. But they do provide the framework under which same-sex couples can live exemplary lives and show conscientious religious leaders that their objections are based not in principle but in presumption and false impression.

Civil marriage equality will in time lead many many churches to not only adapt to including same-sex marriages but to also hold up such commitments as the most appropriate venues for love and sexual expression for same-sex attracted persons. But this change will be voluntary, a change of heart based on decency, empathy, compassion, and their observation of married couples in their pews.

Anti-gays speak loudly of “religious freedom” and of the fear of coercive efforts to compel them to follow man-made laws rather than God’s laws. But I believe that a voluntary change of heart is something that anti-gays fear far more than any coercion from government.

Kincaid here is absolutely spot on.  Th strenuous opposition to gay equality is not based on any sound reading of Scrupture or the teaching of the earliest church, but on a misguided church following popular prejudice.  What these people fear most is to be shown up as being simply wrong, with no remaining excuse for their bigotry.


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A Joyful Catholic’s Letter to Bishop Tobin.

I stumbled upon this quite unintentionally at “The Joyful Catholic“,  a site I had not previously known.  I think she gets right to the point.  (The “Joyful” Catholic in stark contrast to the usual stereotype, but is entirely consistent with the theology of James Alison, who stresses the “God of delight”.)  Go across, and browse through some of his other writing.

Open letter to Bishop Thomas Tobin

If you had been the priest instructing me during my conversion to the Church, which happened before you were born, I would still be a Protestant. At that time I learned that being a Catholic was committing oneself to Christ and his teachings. It meant devoting one’s life to love of God and love of all others. Joining the Church would entitle me to receive the Eucharist and benefit from the other Sacraments.

In your letter to Congressman Patrick Kennedy, you imply that when one becomes a Catholic, this person relinquishes freedom of thought and action. As demanded by the four most prominent dictators of the last century, all must conform to the dictates of authority.  Back then, citizens who did not commit to ordered thinking, talking and acting were considered traitors. Your requirement for membership in the Church calls for mandated conscience. And in your opinion, Catholic laypeople should be like robots, which nod in unison when Church leaders press the button. I have never studied theology, but I doubt if that is what Christ had in mind when he initiated the Church.

You would like for Catholics to act as do pawn Congresspersons who vote as instructed by their Party, regarding of what they think of the merits of pending legislature. Although this is effective in cramming through legislation, I don’t think it should have a role in our Catholic religion.

I pray for you.

jesus_entering_jerusalem_on_a_donkey

When Jesus entered Jerusalem on a donkey, the whole group of   disciples joyfully began to praise God at the top of their voices for the miracles they had seen.

Luke 19:37

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The Glory of God & the “Ecclesiastical Mechanism”

The glory of God is humans fully alive(St Irenaeus)

I find I am continuing to wrestle with Fr James Martin’s question, “What is a gay Catholic to do”, and with the many responses to it.  In particular, I struggle with the question “Why bother to stay in a church so hostile?”, and with the follow-up, “If the decision it to stay, what should be an appropriate relation ship with the church?”

In my own mind, of course, the answer to the first question at least, is easy: the question is incorrectly phrased, a straw man.  The “church” is not in any way hostile, nor have I personally ever experienced any hostility.  When, after some years outside of the church, I considered a return and discussed the matter with a Jesuit friend, he stressed that faith was not a matter of intellect, but one of experience.  He suggested that instead of prejudging the church and anticipating hostility, I should simply “take a chance on God” (to borrow John McNeill’s phrase), and see what happened. Fr Tim was right.  I never have experienced any personal hostility, in that parish or any other since, and have often found the exact opposite:  a warm welcome, at times even deep friendship and fellowship, matching in intensity my ties to my own family.

So, I stay in the church because it is where I find welcome and support.

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“Hearts Close to Breaking”

When Fr James Martin SJ posed the question “What is a gay Catholic to do?” at America blog, he offered no answers. When I repeated the question here (and also at the Daily Kos, where I cross-posted the piece), I listed some possible strategies – but I put these in generalities, rather than specifics. However, many of the gay men and lesbians who responded by comments at America, here, and at Kos, have shared some extracts of their personal stories. These vary in tone – from relief at having left the Catholic church, to some who have found some form of uneasy tension within the church, to some who remain deep in anguish at having not yet fond any resolution. Collectively, and one in particular, left me painfully aware of a phrase used by James Alison, “A Heart Close to Breaking.”

James Alison has more reason than most for anger: as a Dominican priest and academic theologian, he was forced out of the priesthood and his livelihood simply for his honesty, speaking openly about the challenges of gay men in the priesthood. He was thrown out into the world bereft of home, family, or livelihood. He has since made a new life as an important independent theologian and writer, with three important books suggesting ways for us to find a “Faith Beyond Resentment” (the title of the first book in the set). He has a great deal of sage and helpful advice in these books, some of which I hope to discuss with you over the next week. Essentially, Alison offers the hope the hope and reassurance that it is possible to move beyond the heart close to breaking, mostly by adopting an attitude of Ignatian indifference to the institutional church, and by getting to know God, the God of “delight”.

Before expanding this theme with Alison, though, I think it is important for us to hear the voices of heartbreak. I have been collecting the stories, anecdotes and links posted in the three comment threads (America, QTC and Daily Kos). In some cases, I have reprinted the full text of these, in others I have provided links to the writers own blogsites .These have all been published already, but for simplicity I list only the first names here, and have made no attempt to edit or comment.

Christians often exalt and pray for the gift of tongues. Here, I ask you instead to pray for the gift of ears, as you listen carefully and hear the voices of these hearts.

My story:

This has been up for a long time now, and I do not want to make an issue of it this time around. For completeness though, and for any readers who have not yet seen it, read My Journey in Faith

Jeremiah’s Story.

Jeremiah writes at Gospel for Gays, mostly on Gospel reflections. He shares my belief though, in the importance of sharing our stories. Read his at Gospel for Gays.

Jayden’s story

Jayden writes at the Gay Mystic, offering wonderful insights into the spiritual lessons we can gain from cross-cultural mystical traditions.

Bill’s Story

Bill writes at Bilgrimage, and was a major contributor to the discussion in Fr Martin’s comment thread (where I found the extract I use here). Read more at

….

Writes at Reluctant Rebel, where he specifies that copyright is reserved. Go to to read his story in full.

Eric’s story

Eric writes at , but that is not where I found his story, and that only something from the recent past. The earlier story he placed in a comment thread here. After “shaking the dust from the sandals,” he joined the MCC. It was a tape he heard at an MCC gathering that led him to a profoundly spiritual experience in sex, that he wrote about at Jesus in Love Blog.

Alix’s story

Alix writes at , and has become a regular visitor to my comments thread since I last wrote about Fr Martin’s question. Since then, she has written up her story in full. Read it at

James Alison:

McGinley, Dugan: Acts of Faith, Acts of Love: Gay Catholic Autobiographies as Sacred Texts

Ford, Michael: Disclosures: Conversations Gay and Spiritual

Glaser, Chris: Uncommon Calling

Lynch, Bernard: A Priest on Trial

McNeill, John: Both Feet Firmly Planted in Midair

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The Bishops of Rome

Whenever I look at the institutional Catholic church, as represented by the Vatican establishment and local bishops around he world, at its centralised, totalitarian power structures, its despotic control of speech, and self-selecting methods of appointment and promotion, its wealth, flamboyance and ceremonial, I wonder how the small band of early Christians, so utterly different in culture, ethos and practice, could ever have developed into what we know today as the Roman Catholic church?

“All the believers continued together in close fellowship and shared their belongings with one another. They would sell their property and possessions, and distribute the money among all, according to what each one needed.  Day after day they met as a group in the temple, and they had their meal together in their homes, eating with glad and humble hearts.”

-Acts 2: 44-46

This passage is well known, and clearly refers to a small group of people sharing possessions, as is feasible when a small group share strong beliefs. But what happened later?  How did the sharing of possessions extend to the trickier issue of decision-taking? Later in Acts, we read, in connection with the journey of Paul & Barnabas to Antioch:

“Then the apostles and the elders, together with the whole church, decided to choose some men from the whole church and send them to Antioch with Paul & Barnabas.”

-Acts 15:22

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Scandal and the Church, Irish and Elsewhere: Consequences

The Catholic Church in Ireland, and to a lesse3r extent elsewhere, has finally begun talking about the scale of the sexual abuse problems of the last several decades.  With the publication of the Ryan report, they have allowed the full horror to face public scrutiny, they are handing over records to civil investigation and prosecuting authorities, and have made unreserved apology.  Just this morning, there were reports that the Christian Brothers have promised substantial amounts of money to a trust fund for the victims.  This is progress .  Other jurisdictions have been less open thus far, but that is likely to change, under continued public pressure and following the Irish example. There remains still one glaring omission.  I have still not seen any reports, from anywhere in the world, of proper deliberation by the Church of the fundamental causes of the problem.  Until the causes of a problem have been identified, no true solution can be found – unless it be by luck.   Until a lasting solution can be found, the consequences will continue, and these are severe.

Amongst the flood of reports out of Ireland today, with the formal publication of the commission report, this one from the Independent caught my eye, because it goes beyond the abuse, or the cover-up, to the consequences.  Please note that the “scandals” referred to go beyond the much-publicised child sexual abuse. The problems go much further – but I suspect have the same fundamental causes.

Sex scandals have decimated the Catholic church

By David McKittrick, Ireland correspondent

A seemingly unending wave of sex scandals, many of them involving children, has decimated the once-proud standing of the Catholic church in Ireland and rendered its power a pale shadow of what it was.

The church was almost bound to lose influence over the last half-century, in common with a western world where the secular is generally prevailing against the religious. But in Ireland its fall from grace has been dramatic and drastic.

A Reader Responds: What is Alix to do?

My post yesterday has brought substantial response (at least in terms of visitors to teh site), and some personal responses in the comments.  I am particularly interested in Jayden Cameron’s indication taht he may offer a full response of his own at the gay Mystic, which should be fascinating.  (Jayden has touched onthis before, and I hahve been hoping he would produce more details.  Perhaps this will be it.

Alix has offerd a lengthy comment, not as a reply, but by restructuring the question, in deeply personal terms . I reproduce this in full below:

While raised in the RCC, I left when I graduated from an all-girls Catholic high school. Away from God all those years, while still being a lesbian, I ended up gravitating to a then unknown to me Protestant church (Assemblies of God) that turned out to be inherently fundamental and homophobic. Unfortunately for me, I did not “get that” initially. I loved the services, the preaching and felt spiritually fed. I discovered God on a deeply personal level—a relationship I had never experienced before. My heart was full. Then my identity of being a lesbian was acknowledged and I was politely “shown the door.” That was because the pastor openly preached on that Sunday that “homosexuality was the worst sin in the Bible.” After the service, I challenged him. I asked him to refer to the specific scripture that said that (because I never read that despite reading through various translations). He wanted to avoid this conversation with me totally, but I countered with reminding him that he always said that the Bible would prove its own truth. Again, I challenged him to point out where in the Bible was that specifically quoted and he hemmed and hawed. I told him, according to my Bible in Rev 21:8 “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” (NKJV) Nowhere did it say that only the homosexuals would burn in this lake of fire, and even pointed out that the sexually immoral were not even listed first! He could not respond and just walked away and greeted other members.

I was so filled with God’s Spirit and left homeless. I have always tried to live my life by Rom 12:1-2, but if I am to obey the letter and the spirit of the law, then that makes me feel that, while acknowledging that I have always been and will always be a lesbian, I would have to choose celibacy. Therefore, I am at a major crossroads in my life. While I continue to enjoy my personal relationship with God, I miss dearly fellowshipping with other believers and hearing God’s word being preached. The idea of choosing celibacy harkens back to the comments in the article about reparative therapy. I do not suffer with something from which to cure. Being a lesbian is who I am, not what I chose to be. Moreover, I am proud of who I am. So, what am I to do?

I have tried to offer some further thoughts of my own as a comment, but wondered if anybody else would like to wade in, with their own thoughts?

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It’s Called “Passive Resistance”

..and we need more of it.

Women religious not complying with Vatican study

The vast majority of U.S. women religious are not complying with a Vatican request to answer questions in a document of inquiry that is part of a three-year study of the congregations. Leaders of congregations, instead, are leaving questions unanswered or sending in letters or copies of their communities’ constitutions.

“There’s been almost universal resistance,” said one women religious familiar with the responses compiled by the congregation leaders. “We are saying ‘enough!’ In my 40 years in religious life I have never seen such unanimity.”

The deadline for the questionnaires to be filled out and returned to the Vatican-appointed apostolic visitator, superior general of the Apostles of the Sacred Heart of Jesus, Mother Mary Clare Millea, was Nov. 20. On that day, according to an informed source, congregation leaders across the nation sent Millea letters and, in many cases, only partial answers to the questionnaire. Many women, instead of filling out the forms, replied by sending in copies of their Vatican -approved orders’ religious constitutions. A religious order’s constitution states its rationale, purpose and mission.

The Vatican initiated the study in January, saying its purpose is to determine the quality of life in religious communities, given the decline in vocations in recent decades. From the outset, the women have complained they were never consulted before Vatican officials announced the investigation and there is no transparency in the process. Some have called the effort demeaning and intrusive.

(Read more at NCR Online)


What IS a Gay Catholic to do? A Question Comes Out of the Closet.

At America blog last week, the Jesuit priest, Fr James Martin opened up a conversation that is well overdue, but which has up to now been conducted only among those most directly affected, or in obscure specialist theological circles: “What”, he asked, “Is a gay Catholic to do?”

Introducing his question, Fr Martin began by observing five actions that most people would regard as standard life experiences or choices, but which are prohibited to gay Catholics if they wish to conform to standard Church teaching.  Briefly, these actions are:

  • To experience  romantic, sexual love
  • To get married
  • To adopt children
  • To seek ordination
  • To take employment with the church or its agencies.

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