As we digest the impact of these past trends, I consider the implications in four key areas: the decline of Vatican power; internal contradictions in Vatican teaching on homoerotic relationships; the transformation of the laity; and the transformation of the priesthood.
The Vatican’s loss of control
A few months ago, an article in NCR online grabbed my attention, with a discussion of a book published in Italy with an intriguing title, which loosely translates into the English “Once, there was a Vatican”. From John Allen’s article, it appeared that the point of the title was the author’s lament for the decline in Vatican influence in political decision making, and in the previous control over politicians. I believe that the title has far wider application – and one that (unlike the author) I celebrate, rather than lament.
The loss of Vatican control over Catholic politicians is clearly demonstrated by many examples: the free availability of contraception in Ireland, gay marriage or civil unions in several Catholic countries. And most recently, Malta’s decision in a referendum to approve civil divorce. (The Philippines is now the only country which still has no provision for legal divorce).
Ever since Humanae Vitae, Catholic consciences have been asserting independence from Vatican dictates. The evidence from empirical research is that there is hardly a singly are of sexual ethics where most Catholics agree with the Vatican rules: emphatically not on contraception, but also not on masturbation, premarital sex, homoerotic relationships, or even abortion. (Possibly the only areas where Catholic and the Vatican agree are on condemnation of incest, and child abuse).
More remarkably, and not yet widely recognized, is how the Vatican has lost monopoly control of Catholic theology. Before Vatican II, only Catholic priests studied theology – in practice, even religious sisters were excluded. Ever since, religious women and lay people have joined them in increasing numbers, including openly gay or lesbian Catholics, and are now also teaching theology. Last June, a major academic conference on moral theolog / theological ethics was widely described as the second Council of Trent – and organised independently of the Vatican. Earlier this year, 40% of all professional theologians signed a public document calling for far-reaching revision of Vatican doctrines, and for fundamental changes to the clerical culture. When the CDF or bishops’ conferences criticize published theology books with which they disagree, the main result appears to be – a leap in sales.
There are even some tentative signs emerging that the Vatican is starting to lose its absolute control of Catholic ordination, Bishops and clergy. We see this in the general recognition that a significant proportion of priests are not keeping strictly to the rules on celibacy, and in some regions have regular lovers, even (it has been claimed) with the knowledge of some bishops. The womenpriests’ movement began (allegedly) when a bishop ordained a small group, and later elevated them to bishops. Archbishop Milongo of Zambia claims to have a large following of married priests he has ordained. Some groups of Catholics have formed intentional communities to avoid having unwanted priests forced on them, some celebrating Mass without benefit of regular clergy.
The Transformation of the Laity
Although there has been some backpedalling on the VII promises on lay participation, some degree of lay participation is clearly here to stay. We have become accustomed to lay ministers of the word and of the Eucharist, as catechists, as pastoral councils, and even as parish administrators. There are also numerous lay people formally trained in theology or in spirituality, and others who have undertaken at least moderate study in these areas.
Canon law now instructs that we should speak out when we disapprove of our pastors’ actions, and many of us do so freely. Even the most fiercely traditional Catholics feel free to criticize, when in their opinion the bishops are straying from the path of orthodoxy.
The Transformation of the Clergy and Seminary Training
When I was still in primary school, I and my classmates were seriously urged by the Christian Brothers to enter the minor seminary, as many young boys did, aged twelve. The result, as several priests of that generation have pointed out, was young men who were ordained at 25, with the sexual knowledge of a 12-year old. Today, many priests join as mature adults, often after a period in the secular workplace, and frequently having had sexual lives.
It used to be that seminarians were not permitted even to talk about sex, or to have “particular friendships”. Today, there is an awareness of the need for at least some training in human sexuality, and of the value of human friendship, even for priests.
Moral theology used to be taught by rote out of the theology manuals, largely unchanged since the Council of Trent. Modern training is (as I understand it) closer to the more familiar instruction found in higher education, with well-stocked libraries carrying far more than simply the manuals. Some of this will include the landmark publications of LGBT scholarship over the past thirty years.
Although the proposed responses differ widely, there is also widespread recognition that gay priests exist, and that some of them (like their straight counterparts) are not necessarily strictly celibate. A tiny handful of these have even declared themselves openly as gay, and managed to remain in ministry (especially where their work is not parish-based). My guess is that we will see many more priests inching at least part way out of the closet in the years ahead.
The Legacy of Sexual Abuse
This is a huge minefield in itself, which I do not propose covering in any detail. The key points are that there has been an obvious scepticism as a result about the clerical culture, and assumptions about the moral superiority, of the supposedly celibate clergy. Many competent analysts of the problem, even from among the bishops themselves, have suggested that the authoritarian power structures of the church, and possibly the rigid rules on compulsory celibacy, may be implicated as causal factors. My sense is that with the passing of time, these suggestions are being taken more and more seriously (both the German theologians, and the bishops conducting the visitation of the Irish church, have suggested that the abuse scandal must result in far-reaching reform of church culture and procedures).
We are already seeing a greater acceptance of the need for sexuality education for priests, with programmes being introduced in seminaries, and also for in-service training for existing priests. There is a long way still to go, but a start has been made.
35 Years as LGBT Catholics: Looking Back, Looking Ahead
