At least two online petitions have been started to protest the decision by Madison’s ironically conservative Catholic diocese to provide advice to priests on whether some gay deceased should be denied funeral rites.
As a Christian, I find it repugnant that any religious institution calling itself Christian would wobble on whether to give a grieving family a Christian burial for their loved one. As if deeming homosexuality a sin weren’t silly enough, the Catholic Church considers denying spiritual comfort to the families of gay people.
Just as bad is the harm such un-Christ-like behavior could do to Christianity’s brand and its relationship to government.
One of the petitions calls for Pope Francis to remove Madison Bishop Robert Morlino from his position, while the other calls on Morlino to rescind the guidance allowing priests to deny full funeral rights to gay Catholics. Both miss the point.
Recalling Morlino isn’t going to suddenly cause the church to fully accept gays and become what my denomination calls “open and affirming.” Francis has talked a better talk on this issue, but he’s yet to walk a better walk — which is why it wouldn’t be in line with Catholic teachings for the Madison diocese to declare that the gay deceased are entitled to funeral rites.
Refusing the rites to a specific class of people doesn’t raise the same kinds of constitutional questions raised by, say, a baker refusing to bake a cake for a gay wedding.
“The courts, in the name of protecting religious liberty, typically have given religious organizations fairly wide latitude to engage in practices that might seem to be discriminatory in a secular context,” said Shawn Peters, an expert in religious freedom from UW-Madison.
The, ahem, good news is that if a gay person or her family wants a Christian burial, there are plenty of Christian churches that will provide it — as long as those wanting the funeral don’t consider Catholicism is the only true Christianity, in which case they shouldn’t expect a Catholic funeral anyway.
The bad news is that because of the Catholic Church’s considerable size and influence, the pronouncements of Morlino and Co. put Christianity generally in a bad light, while making it look as if longstanding tax breaks for Christian churches and clergy amount to government endorsement of bigotry.
Peters said he didn’t think that in our “current political environment” tax breaks for religious organizations are “seriously at risk.” But earlier this month a federal judge struck down a tax break for clergy housing allowances.
I’m not sure any occupation should be singled out for a housing-related tax break, although it seems a small indulgence given how little clergy are paid and how much they help raise for charity the government might otherwise have to provide. One 2013 analysis estimated Catholic groups spent some $30 billion on social services annually, although some of their funding comes from government.
Christians can find evidence of such mission work just about every Sunday at church. But the work looks less Christ-like if the church deems some people unworthy of Christ’s grace, including after they die.
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File Under: Insulated, monolithic, callous, tone deaf church power structure
A top aide to Bishop Robert Morino issued guidance to priests in the Catholic Diocese of Madison that critics say could limit the availability of funeral rites within the church for gay people.
Vicar General James Bartylla emailed a newsletter to priests earlier in October, with the bishop’s approval, that says rites “may be denied for manifest sinners” if they would cause unavoidable “public scandal of the faithful,” the Wisconsin State Journal reported this week.
The message laid out a series of “general considerations” for priests to keep in mind if asked to perform Catholic funeral rites by a deceased person’s family or same-sex partner, including whether “the deceased or the ‘partner’ was a ‘promoter of the gay lifestyle.’”
The “attitude” of the deceased’s family members, especially toward the church, and whether the deceased person showed “some signs of repentance before death,” also were cited as prominent considerations.
“My short answer to pastors and parochial vicars in these cases is to think through the issue thoroughly and prudently,” Bartylla wrote in the email. “The pastoral task is to minimize the risk of scandal and confusion to others amidst the solicitude for the deceased and family.”
Diocese spokesman Brent King in emails to the newspaper stressed what he described as the advisory nature of the vicar general’s message.
“The only word used in Saturday’s email was ‘consideration’ or ‘considerations,’” King said. “There were no directives, bans, or even real guidelines. other than what is written in canon law. If there was any directive, it was, ‘Think through the issue thoroughly and prudently.’”
The newsletter said any surviving partner “should not have any public or prominent role” at any church funeral rite.
It also said there should be no mention of the surviving partner’s name and no reference to “the unnatural union” in “any liturgical booklet, prayer card, homily, sermon, talk by the priest, deacon, etc.?…”
An advocacy group for lesbian, gay, bisexual and transgender Catholics said the message only served to distance LGBT people and their families from the church.
“This document is the very antithesis of pastoral care,” Marianne Duddy-Burke, executive director of DignityUSA, said in a statement . “It shows that this bishop believes that lesbian and gay people who have lived a deep commitment to a spouse or partner should be demeaned even in death. Our families could be refused the sacraments of our faith at the moment of their greatest grief.”
A diocesan statement criticized the public airing of Bartylla’s message, which emerged through the Minnesota-based progressive Catholic blog Pray Tell.
“Those who place at risk the ability of the bishop to communicate with his priests confidentially do a grave harm to the Church and perform, indeed, what Sacred Scripture calls ‘a work of darkness,’” the statement said.
Complete Article HERE!
This month LGBT Americans observed National Coming Out Day, which serves as a call to be out and proud and a recognition that showcasing your identity is an empowering act that can also help change anti-LGBT attitudes. But one’s religious beliefs can sometimes complicate coming out. The Advocate has interviewed people from a variety of faiths about how their religion affected their coming-out and vice versa. In the first in this series, we speak to a graduate student at a Roman Catholic college.
By Trudy Ring
Elizabeth Sextro realizes the Roman Catholic Church probably won’t change its teachings on homosexuality in her lifetime — but that doesn’t keep the 20-something theology graduate student from identifying both as a queer woman and a faithful Catholic.
Reconciling these two identities was “definitely a difficult process,” says Sextro, who’s working on a master’s degree in theological studies at Boston College’s School of Theology and Ministry. Nevertheless, she says, “it’s who I am.”
Sextro, a self-described “cradle Catholic” originally from St. Louis, came out as queer in 2012, when she was an undergraduate at Loyola University in Chicago. “Coming out at college was really easy,” she says. “I had a lot of supportive friends.”
She was able to resolve any conflict between her queer and Catholic identities, she says, through her studies and through talking with those supportive friends who had been through similar experiences.
It also helped that Loyola, like Boston College, is run by the Jesuits, a Catholic religious order known for scholarship and progressive ideology. She studied queer theology, which rejects the idea that LGBT people are abnormal or disordered, as the Catholic Church has long held, and she had a faculty mentor, a straight layman, who encouraged her.
Coming out to her parents was more problematic. They aren’t quite at a place of acceptance even now, she says, but they have advanced to the point that she can bring her female partner home. “We still have work to do,” Sextro says of her family relationship.
There is certainly still work to do in the church, where, she says, the faithful are far ahead of the hierarchy. “I see gay people everywhere” when she attends Catholic services, says Sextro, who divides her time between a couple of congregations in Boston.
The church deems same-sex relationships sinful, and it expects Catholics with same-sex attractions to avoid acting on them. The catechism — a summary of church doctrine — holds that “homosexual acts are intrinsically disordered.” Pope Francis, while more conciliatory toward LGBT people than his predecessors were, has held to traditional doctrine. But many in the church are rejecting anti-LGBT teachings and recognizing that the language in the catechism is harmful, Sextro notes.
“It’s going to be baby steps from here on out,” she says of the process of changing the church. It may even have women priests before it discards anti-LGBT doctrine. “It’s not going to happen in my lifetime, but hopefully it will,” says Sextro, who expects to finish her master’s degree in the spring, then aims to eventually get a Ph.D. and teach at the university level.
One of the main reasons she stays in the church, she said, is to help that change along. “I stay because there is more work to be done in the church and because I feel committed and responsible as an aspiring theologian myself to offer a critical perspective to the Catholic Church,” she says. “That’s not to say that I have not considered leaving — I certainly have. That would be a heck of a lot easier. But I borrow from one of my professors at the [School of Theology and Ministry] in saying this: If you are looking for a perfect church in this life, you will be looking forever. No church is perfect, and I stay because I can offer something to the church as a queer woman and theologian that may bring the church a little bit closer to working toward justice. I wouldn’t stay if I didn’t have hope.”
For LGBT Catholics to be out and proud can contribute to change, she says, but she recognizes that coming out is an individual decision. “Coming out is really difficult,” she says. “No one should feel pressure to come out in order to advance a certain cause.”
Part of being a person of faith, she adds, is “putting trust in something outside of yourself” and realizing that some things are out of your control. That approach is also helpful when thinking about progress in the church — knowing she can make a contribution, but she can’t make it all happen, she says. And then there is what Emily Dickinson called “the thing with feathers — that perches in the soul … and never stops.”
“I’ve really latched on to hope,” Sextro says. “And I think hope is huge.”
Complete Article HERE!
By Alex Ryan
Being both gay and Catholic leads to a somewhat fraught existence. On one hand, we have our Catholic peers who, frequently, have trouble empathising with what it means to be ‘intrinsically disordered’. On the other, we have our queer friends who are, understandably, sceptical of our allegiance to an organisation that has a deep history of discrimination towards people like us.
This existence is further complicated for those of us who choose to partake in ministry that sees us employed by the Church.
I am a gay man and, also, a religion teacher in a Catholic school. Recently, I’ve begun to wonder if my teaching days are numbered, particularly given Archbishop Denis Hart’s comments (reported, but since clarified) about Catholic organisations firing gay staff.
It’s the great unspoken rule of Church organisations that gay people must fly under the radar. A ‘don’t ask, don’t tell’ policy is implied, but all of us are acutely aware we work in one of the few jobs not protected by anti-discrimination laws. This black cloud hangs over our every public action because, for some reason, teachers’ lives are something our communities feel entitled to know and talk about.
Whether it’s our social media posts, or even just holding our partner’s hand in public, we must carefully curate our outward appearance so as to not technically break Church rules, even if many of us live in a ‘glass closet’. Though we know it is unlikely we will be fired, we also know the potential is there if the wrong student or parent catches whiff of our supposedly un-Christian behaviour.
Last year I got my first long-term boyfriend since becoming a teacher. This was an exciting time for me, as it was part of embracing my queer identity. But what should have been a joyous occasion led to a great deal of anxiety. I had to explain to a man I cared about that, even though I wasn’t ashamed of him, I couldn’t risk listing him as my partner on Facebook. I was lucky that he was understanding, though it still hurt to explain it to him.
You may think this isn’t a big deal, but I would challenge the average person to go weeks, months, and years without mentioning any aspect of their love life to any coworker. The stress of hiding a major part of life is not insignificant; one wrong move and our livelihood is on the line. This is not to mention that, with the personal scrutiny school administration positions face, our career advancement opportunities in Catholic schools are limited.
People ask: ‘Why don’t you just move into the state system?’ It’s a fair question. But my answer is simple: I just don’t want to. I love working in a place where my faith is ingrained in the everyday routine; a place where Catholicism’s history and tradition are taught, explored and questioned.
Ever since I decided I wanted to be a teacher, I wanted to teach religion. Though it’s not my job to convert students, like in the old catechetical model of Catholic schools, I hope students can at least leave my classroom with an appreciation of how faith contributes to our world. I’m gay, but I’m also Catholic.
LGBTIQ+ people have a lot to contribute to our Catholic schools. To deny our students access to amazing teachers is surely a greater assault to ‘decency’ than what these teachers are doing in the privacy of their own homes. This, of course, leads to the question that many queer Catholics have about the institutional Church: Why is the same level of scrutiny not applied to our heterosexual colleagues?
I know a great many Church employees who live in open defiance of its teachings. People who are divorced, remarried without annulment, married outside the Church, cohabiting before marriage, have children out of marriage, or are engaging in premarital sex. I have also worked with many people who don’t even identify as Catholic. Surely if we are using adherence to Catholic belief as our yardstick for employability, then people who openly reject papal authority (e.g. Protestants), or reject belief in the Holy Trinity (eg. non-Christians) would fall short of the mark.
I’m not, of course, advocating that people in these groups should be excluded from employment in Catholic institutions — on the contrary. Rather, this is just to illustrate that to single out gay Catholic employees is to arbitrarily discriminate against an already vulnerable group. That, surely, would be a plank in the Church’s eye far bigger than the speck in mine.
Complete Article HERE!
A MAJORITY of Catholics, Christians and other religious people support gay marriage and will likely vote for it in the postal survey, according to a new poll.
The research shows 58 per cent of people of faith back the “yes” campaign, compared with 79 per cent of non-religious Australians.
Catholics and non-Christians were more likely to support same-sex marriage, with two thirds of both of those groups saying they were in favour.
The polling, commissioned by the Equality Campaign, was conducted last week by Jim Reed of Newgate Research who surveyed 1000 people online, Fairfax reports.
t comes as the Archbishop of Melbourne urged Catholics to vote against same-sex marriage “for the health and future” of society.
Denis Hart last week wrote an open letter urging Catholics to vote in the optional postal survey when forms go out in September.
“We sincerely believe that there is a core and fundamental wisdom and truth in the traditional definition and understanding of marriage that should not be ignored and is worth keeping for the health and future of our society,” he wrote.
He warned future gay marriage legislation could infringe rights of freedom of religion and conscience.
“It could result in restrictions on the right of ministers of religion and religious bodies and organisations having the freedom to teach, preach and speak about marriage between persons of the same sex being contrary to their religious or conscientious beliefs,” he wrote.
Archbishop Hart called for an “active and respectful” debate, urging Catholics to welcome gay Australians as brothers and sisters.
“Like all human beings they are created in the image and likeness of God,” he wrote. “They have a right to expect to be loved and welcomed and not subject to unjust discrimination.”
He told ABC radio on Wednesday homophobic material disseminated as part of the campaign against same-sex marriage was “totally inappropriate”, insisting both sides should express their ideas with conviction instead of creating a campaign of hate.
Meanwhile, a recent Newspoll found 67 per cent of respondents “definitely will” vote in the poll.
Fifteen per cent said they probably will fill out the ballot while three per cent are planning to abstain.
Support for same-sex marriage remains relatively unchanged from a survey last September, with 63 per cent of those polled saying they would vote “yes: — compared to 62 per cent a year ago.
Nearly half of the 1675 respondents say they support the postal ballot, similar to an Essential poll last week.
Complete Article HERE!