Queer Families: A Personal, Catholic Case For Gay Marriage

Brian Cahill is the former executive director of Catholic Charities in San Francisco, a pillar of the local church. He has also incurred the wrath of the readers of California Catholic Daily, for daring to speak honestly about family realities and gay marriage, instead of simplistically spouting quotations from Catholic rule books. The vitriol in much of the comment thread at CCD responding to the article  is saddening. To simply quote reflexively the Catechism teaching is not helpful: what has so enraged the readers is no more than what most rational Catholics have known for years: that the Catechism content on sexual ethics is deeply flawed, and desperately in need of revision.

Theoretical arguments making the case for change are freely available. Mr Cahill makes his case on other, more personal grounds: his son is gay. Personal stories are powerful, and our families and friends our most valuable allies. (This is the perspective of a parent. In my accompanying post today, I offer that of a young son of two dads).

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Thoughts on Popular Revolutions: in Egypt, in South Africa – in the Church

Events in Egypt are dominating the headlines all around the world. It is always dangerous for outsiders to comment too definitively on the internal politics of foreign countries, but inevitably many of us will have thoughts of our own, and will consider the implications for their own countries.  Bill Lindsay’s reflections on this theme at Bilgrimage led to an exchange in the comments between myself and another reader, which I would like to share (and expand on) here. After some specific response to Bill’s post, I reflected on the implications for the Catholic Church:

My own reflections lie in analogy and implications for another autocratic and corrupt empire of an entirely different kind – the Holy Roman one, based in the Vatican, but with global reach and influence. Just like the Egyptian (and Tunisian) people this year, and the East Europeans, South Africans, Ukrainians and Filipinos before them, Catholics will not continue indefinitely to blithely accept control from the top, with no possibility of meaningful input from below.


Vatican control and influence in the lives of Catholics takes a fundamentally different form to the political control in Arab states, and the Catholic revolution will look different. But the principle is the same, and the revolution is most certainly coming – if it has not already begun.

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Some Irish Sense On Gay Relationships: Another Bishop Speaking Out.

Willie Walsh, the retiring Bishop of Killaloe, has some unremarkable but encouraging words on homosexual relationships. Unremarkable, that is, for anybody outside of the Catholic episcopate. Encouraging, given that he is of it. Speaking informally at a civic reception to mark his retirement, he was asked for his views on the Irish Civil Partnership legislation, which was signed into law earlier this week. While making clear his unwavering belief in the traditional support for “family” and marriage, he made two important statements which should give encouragement to all gay and lesbian Catholics.

Referring directly to the civil partnership law, he said he had always been “hesitant” about asking the state to support a particular teaching of the Church. This is a clear distancing from his fellow Irish bishops, who were forthright in their attempts to do just that, with strenuous attempts to derail the bill. (more…)

A Looming Ecclesiastical Revolution? A Child Abuse Tsunami?

After the flood of revelations over child abuse earlier this year, emerging in country after country to ever greater outrage over abuse, cover-up, and claims of inadequate institutional response, the flow of big, really scandalous news stories has pretty well dried up. There’s a limit to just how long the press can continue discussing the precise degree of personal culpability of then Archbishop Ratzinger in Munich, or of Cardinal Ratzinger at the CDF- and a limit to how long readers or television viewers will continue to pay any attention.

Sure, there continues to be a steady trickle of local news stories concerning one or other clergyman being accused or coming to trial, and we now have fresh complaints that the newly released revised guidelines don’t do enough, and will be ineffective. I don’t believe thought that most Catholics will pay enough attention to these details to be seriously bothered. So does this mean that the whole affair will slowly die a death, with bygones allowed to be bygones, and the present dealt with means that while not perfect, will at least ensure that it is never again quite as bad as it was?

Not a bit of it.

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A Congregation in Exile: St Mary’s, Brisbane

This is the face of the future church, unless the Vatican and the episcopal hegemony between them start to take seriously the need to be a listening Church, and find some way to include all Catholics in pastoral decisions -not just the men at the top in their scarlet robes and comfortable palaces: services with (almost) no congregation.

This report, from Brisbane Times, tells of St Mary’s Brisbane – but it could just as well be about other flourishing congregations around the world (St Stephen’s in Minneapolis, or St Joseph’s, Boston, the congregations with womenpriests, and many others) that are doing perfectly well without the help of professional, celibate male priests, officially approved  by the Vatican. (more…)

Church History: The Myth of a Constant, Imperial Papacy.

In the comments thread to Frank Cocozelli’s post on “Carlism and the American right” at the Open Tabernacle , there are some observations by a reader which deserve a more appropriate response than simple burial in the comments.

Holy Roman Emperor Louis the Pious.

Holy Roman Emperor Louis the Pious

In his first comment, the reader asked:

Since when, I’d like to know, does Catholicism, a coherent theological and philosophical belief system with explicit teachings, been open to question, or to dissent by its members? What gives a Catholic the ‘right’ to speak against a teaching, any more than the Americans had a ‘right’ to commit treason against their lawful sovereign before God and men in 1776?

This suggestion to me was like the proverbial red rag to a bull: I entirely reject and resent the notion that Catholicism requires blind obedience to anything, so I replied accordingly:

Catholicism has always been open to question. It may well be a “coherent philosophical system”, but that does not mean we are expected to switch off our brains and bow down to the voice of the Catechism. This is just as well, for history shows that the official teachings have frequently been wrong. (on slavery, usury, and the “dangers” of democracy, for example).

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The Vatican and “Objective Disorder”: John McNeill

In John McNeill’s “Sex as God Intended”, the epilogue reflects on the “Vatican Instruction” barring openly gay men from seminary training.  This reflection is clearly directed at gay men and lesbians, but in fact covers much more ground, with important observations on the very meaning and understanding of God’s revelation,  and on the source of authority within the Church. As such, it is relevant to a wider audience as well, and just as the “Declaration” that I wrote about earlier in the week, it seems at least as relevant in the light of the current troubles over abuse, as when first published.  These are some edited extracts from that chapter,  with a light commentary to take you through it.

From the Epilogue to “Sex As God Intended”: Objective Disorder

Since his election as Pope Benedict XVI, the former Cardinal Ratzinger has carried the persecution of gays and lesbians to almost a hysterical level.  I would like to reflect here on one action in particular:  the implications of the Instruction forbidding the ordination of self-accepting gay men to the priesthood.

In that Instruction the Vatican has given a vicious collective slap in the face not only to gay priests and seminarians, but to every gay, lesbian, bisexual and transgendered person on earth.  The Instruction, issued by  Pope Benedict XVI,  calls homosexual orientation an “objective disorder” and any sexual act that follows from that orientation is contrary to the divine will and profoundly sinful.  Any effort by a gay person to reach out for human sexual love, no matter what the circumstances, it judges as evil.   Scripture says that if anyone loves, they know God because God is love.  The Vatican says that if gay people enter into a human sexual love relation, they know evil and will separate themselves from the love of God.

It is common knowledge that the primary yet unstated reason for the publication of this Instruction is the priest/child abuse scandal that has seriously and probably permanently damaged the Catholic Church’s moral authority. This document has little to do with God or even morality.  This is a political document issued in self-defence by the human and sinful hierarchy of the institutional church. The hierarchy, rather than accept their responsibility, for this crisis, decided to scapegoat gay priests and seminarians

A more probable explanation for the abuse, according to the majority of psychologists is the high number of priests who were immature, insecure about their tendencies and full of doubt and guilt.  Any homosexual who achieves a healthy self-acceptance and has a positive attitude towards his sexual orientation is precisely the one this Instruction excludes, whereas those gay men who are struggling with immaturity and self-rejection acceptable candidates for seminary. Rather than setting up a cure of the child abuse crisis, this Instruction guarantees that the crisis will continue.  What is bad psychology is bad theology.

A consequence of this Instruction will be a further decline of the moral authority of the hierarchy.

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Lesbian Bishop Consecrated

The Church of Sweden on Sunday consecrated its first openly gay bishop.

Lesbian Bishop  Eva Brunne GETTY

Eva Brunne, 55, became bishop of Stockholm, Sweden’s capital, in a ceremony in nearby Uppsala, reported Agence France-Presse and the website The Local. Brunne is in a civil partnership with a woman, and they have a 3-year-old child.

Consecrated with her was another woman, Tuulikki Koivunen Bylund, who will be bishop of Härnösand in northern Sweden. This was the first time the church had consecrated two female bishops at the same time.

- from The Advocate

UPDATE:  COMMENT.

When I originally posted this item, it was already midnight and I was on the point of preparing for sleep.  With no inclination at that time for adding commentary, I though of simply including it in my news column on the right, but thought it was too important to be so sidelined, and added it without comment.  now I would like to draw your attention to two readers’ comments, and add a brief note of my own.

William Lindsey describes at as a sign of God’s sense of humour:  just as we are feeling battered by the result in Maine, God presents us with a counterexample, to show how we are indeed included in the Church community, no matter how much some would attempt to exclude us.

KittKatt says simply but effectively: “A lesbian bishop? Allelujah”.

I endorse both these comments, but must also add that this is just one more example in a broader pattern.  Across the globe, in a wide range of denominations, there are signs of the traditional hostility of the church being softened or even overturned.   Openly gay and lesbian bishops, the ordination or recognition of non-celibate gay clergy, liturgical celebration of same sex marriages or church blessing of gay unions are just the most visible, dramatic examples. Also important are the smaller shifts, and signs of dissent, coming from other denominations.

Just this morning I have posted two   surprising news items. In Salt Lake City, the LDS (that’s right, the Mormon Church of Prop H8 notoriety) has endorsed non-discrimination ordinances for the city. (Is it purely coincidence that a few days ago, as I noted in the news column, that Mormon gay rights sympathisers delivered petitions in a traditional Mormon handcart to LDS headquarters?)

In Taiwan, some gay Christians and clergy are speaking up for gay rights, noting that there are alternative explanations of the clobber texts.  This is no longer new – but this is Taiwan, not California.

On the political front, there have been extraordinary gains over the last few years,  in Iowa, New England, elsewhere in the US and across the world.  Maine was heartbreaking, but we must not allow this to cloud our recognition of the wider pattern:  we may have lost one battle, but are winning the war.

Gay Marriage – in Church: Sweden

It’s been a long time coming, but has been expected ever since same – sex marriage was approved by the Swedish parliament back in May this year – immediately before the news from Iowa.  As I predicted at the time, the Swedish Lutheran Church has now approved church weddings for gay and lesbian couples.   The interesting part of this to me is that although individual pastors are not obliged to perform same sex ceremonies, local churches do not have the same opt-out:  all churches must be available to all couples.  If the resident pastor won’t do it, a substitute must be brought in from elsewhere.

Bridegrooms on Church Steps

Once again, this advance has come after discussion that began much earlier, before the church approved “blessing of homosexual partnerships years ago.”  In so doing, the majority of the church discounted the traditional view that such partnerships were somehow “against Scripture”.  This is another very welcome step in the defanging of that fallacious argument. (See “Countering the Clobber Texts”)

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Vatican Approves Married Priests (Updated)

As long as they are “disaffected” Episcopalian clergy.

From NCR online:

Vatican reveals plan to welcome disaffected Anglicans

Married priests to be part of the deal in new ‘personal ordinariates’

In a move with potentially sweeping implications for relations between the Catholic church and some 80 million Anglicans worldwide, the Vatican has announced the creation of new ecclesiastical structures to absorb disaffected Anglicans wishing to become Catholics. The structures will allow those Anglicans to hold onto their distinctive spiritual practices, including the ordination of married former Anglican clergy as Catholic priests.

In their concern to reach out to “disaffected “ traditional Episcopalians and Anglicans, why are they not showing similar concerns about disaffected progressive Catholics?

If they can accommodate married Episcopalian or Anglican married priests, why not married Catholic priests?

Does the offer extend to female Episcopalian priests?

Why not?

UPDATE: When posting this yesterday, I was very much in a reflexive mode, reacting specifically to the welcome given to priests. This, of course was not wise: impulsive writing can be honest, but can also miss the real point – which was the case here.  The wider significance lies in the proposal to welcome not just priests, not just individual Anglican worshippers, but whole communities, who will be accommodated in some sort of parallel structure within the Roman Church, thus allowing to join the  “Catholic” church, while still remaining Anglican.

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