How a female priest helped calm tensions over Daniel Prude’s police custody death in Rochester

The Rev. Myra Brown stands for a portrait at Spiritus Christi Church in Rochester, N.Y., on Sept. 18. Brown brokered a deal with Mayor Lovely Warren to get the Rochester Police Department to back down from protesters fighting for justice for Daniel Prude.

By Shayna Jacobs

The pop of pepper ball pellets echoed in the night as police converged on demonstrators who gathered in front of a church to protest the death of Daniel Prude.

“Sanctuary!” an activist filming the protest shouted to his peers. “Go inside!”

Protesters streamed into Spiritus Christi Church, a congregation led by the Rev. Myra Brown, one of Rochester’s most vocal advocates for racial justice. That night, she stepped into a new, unofficial role, trying to bridge the divide between a growing group of Rochester residents fed up with city leadership and the officials still struggling to handle a city in crisis

Video of Prude’s March encounter with Rochester police shows him naked, handcuffed and hooded; he died a week later. The images, which were not released until September, sparked days of protest. Prude’s name — along with George Floyd, Breonna Taylor, Rayshard Brooks and other Black Americans killed by police this year — is now invoked in the nationwide racial justice movement.

It also galvanized Rochester, an industrial city on Lake Ontario where residents have, for decades, pushed for police reform and fought against racism

A respected community leader whose golden singing voice fills the church, Brown has the ear of both the city’s leadership and its grass-roots advocates. A former nurse whose ministry is as tied to racial justice as it is to God, she emerged as a key channel of reason and understanding as tensions between police and protesters escalated, helping change the trajectory of the protests.

She was at home when she got the call that the church, home to a breakaway Catholic congregation, was being hit by pepper balls and the injured were taking refuge inside.

“I need you to get your officers to stand down,” Brown told then-Police Chief La’Ron Singletary. After some haggling with the top police official — who has since been fired amid revelations that he may have tried to minimize the department’s role in Prude’s death — a line of officers surrounding the building receded and those taking refuge inside began to leave.

The following day, Brown brokered a deal with Mayor Lovely Warren: the police would pull back and activists could march freely. Brown and 100 “elders” from the community and area churches served as a buffer between protesters and police that night.

The protests stayed peaceful. Brown was later thanked by city officials and painted as a partner in their efforts — a role she said she did not play.

She said she felt “used” by the city. Brown believed she was “negotiating a better path and a better response for the community” in her talks with Warren and Singletary, a goal she was easily behind.

The message, she said, should not have been, “Reverend Myra partnering to save the system.”

‘We like to deny’

Brown believes Rochester has not recognized how that system, along with historical wrongs and discriminatory policies that include putting Black children in substandard schools, have contributed to systemic racism in a city that is 40 percent Black.

“We like to shift the narrative here,” Brown said. “We like to deny.”

Raised in Rochester by parents who were farmworkers in the South, Brown, 55, saw the difference up close when she and other members of a racial justice convoy spent a week in 2017 touring six cities that have significance to their mission. Stops included Selma and Montgomery, Ala. They went to Cleveland, where a police officer in 2014 shot and killed Tamir Rice, a 12-year-old playing with a toy gun.

On the trip, the complicated nature of American racism revealed itself through a candid conversation with a parole officer in Ohio who admitted to feeling like “every Black youth is equally dangerous,” Brown recalled

The officer, who was Black, was worn down by the system and was repeatedly troubled by “the boys he was working with,” Brown said.

Brown, in an essay about the trip, said the group learned that they “must work tirelessly to end racism where we live.”

“To become our best selves,” she wrote, “we must humbly hold ourselves accountable and be open to being held to account when we yield to our worst selves.”

For years, Brown has been working to change Rochester from the pulpit of Spiritus Christi. She spent years worshiping and serving in various positions with the Rev. James Callan, a Catholic priest who violated strict Vatican guidelines by blessing same-sex couples and allowing women to perform the functions of priests. The Vatican forced Callan, who made civil rights the centerpiece of his ministry, from his church.

Callan’s ousting and final Mass was front-page news in the Rochester Democrat and Chronicle: “Huge goodbye to Callan,” the headline read. The mayor at the time told Callan, “Wherever they send you, Jim, give ‘em hell

In 1999, Callan helped found Spiritus Christi, where he is now the associate pastor. Brown was ordained a priest in 2017 and started leading the congregation two years ago. Women are not allowed to be Catholic priests, but Spiritus Christi is not recognized by the Vatican

Brown delivers sermons, wearing a stole with “Black Lives Matter” etched in gold, that highlight a moral obligation to address racial injustices. At a Sunday this fall, a White congregant with a long gray beard showed up to church in a “Black Lives Matter” T-shirt. Equality is Spiritus Christi’s mission.

The church is working on building an outdoor museum in Rochester’s Baden Park — a site of unrest in the 1960s — to raise awareness for the area’s history of housing and employment inequality, and what Brown said was Black community’s mistreatment by police.

Brown tells congregants and community members that the political system was established generations ago by the White, male, elite and was built to serve its creators. She says that modern-day policing is derived from Southern slave patrols. The diversity we see now in government and the private sector is “because people pushed their way in,” Brown said.

Brown, who greets both strangers and friends with her inviting smile, believes Rochester is no exception. Yet she has faith she can help enlighten hearts and minds through education, kindness and respect. It will be no easy task.

“We haven’t done anything to change the structure, we’ve simply moved the pieces around,” she said. “That is why you have what happened to Daniel Prude.”

Brown finds herself working within the confines of what she believes is a broken system, and hoping for the best. She spent four hours facilitating a discussion on race in September with 18 guests, mostly candidates for local office.

The group covered, with her guidance, how the legacy of slavery and broader systems of racism in this country applies to issues they face in their lives and work

New York State Assemblyman Harry Bronson (D) said Brown is able to convey the history that informs structural racism because she is willing to listen to others and treats all with respect.

“Even if they don’t agree with her, they’re open to having those conversations,” he said

Bronson, who is White, said he left with a deeper understanding of White guilt and White fragility, as well as how to recognize racism. Candidates also discussed structural, cultural and institutional racism in society.

“Those kind of thoughts and ideas are going to be beneficial as I continue to develop policy,” Bronson said.

Demond Meeks, a Rochester organizer recently elected to the state assembly, said Brown earns trust by showing respect while facilitating judgment-free conversations about difficult issues.

“She’s someone that can speak to both sides and try to get people to come to a consensus of sorts,” Meeks said

Meeks said community relations with the police have been fractured for years. Many protesters are still haunted by the 2002 fatal police shooting of 14-year-Craig Heard. The eighth-grader was allegedly driving a stolen car. According to the Rochester Democrat and Chronicle, police alleged the boy was trying to run an officer over.

“People are quick to speak about George Floyd and other situations that have happened throughout the country,” Meeks said. “But we have a history of these things happening right here in Rochester.”

Warren said it is “no secret” that Rochester — along with every other city in the country — has issues with systemic racism and police brutality.

“The problems of the past cannot be changed or erased, but we can learn from them,” she said in a statement.

A ‘pathway forward,’ despite a broken system

Days after the video of Prude being detained by police was made public, Brown was among the throngs of protesters gathered in front of Rochester’s Public Safety building — a facility that, to many, represented systemic injustice. The group had been blocked from getting close to the building on previous nights, fueling discontent.

Earlier in the day, Brown brokered a deal with Warren to get the police to pull back its roving detail and allow the activists to march freely. She also pushed for the ability to intervene on site, giving her time to try to diffuse a problem before police responded with force.

On the ground, she and about 100 other elders from the community and area churches were serving as a buffer between the police and protesters. It was tense at times, but the tactic worked: That night was the first of many relatively peaceful ones to come.

Throughout the night, Brown fielded calls from Singletary, who believed some in the crowd were getting out of hand. She convinced Singletary and Warren to give her “at least five minutes” to diffuse situations before officers “start to get trigger-happy and nervous,” she said. The officials agreed to work with Brown.

Brown said her goal was to create a “pathway forward to make sure the community was safe to grieve,” that they “were not attacked by police and not re-traumatized.”

Elders, she reasoned, could provide the life experience and patience that some of the young people needed. They should also be willing to listen.

That night, a young Black man she encountered was visibly hurting, his voice shrill and intense. As others fell silent, he continued to chant by himself in a way that was “coming out sideways,” she said.

Hi sweetie, how you doing?” Brown asked the young man. She saw an opportunity to show him love and see that his hurt did not get the best of him, leading to conflict. She said she asked him in her “softest and gentlest voice” to please lower his volume so she could hear the speaker on the megaphone.

The young man said he was sorry.

“You don’t need to apologize,” Brown said. “I hear the pain in your voice, and I know its real for you, and I’m sorry about whatever you have gone through.”

Ashley Gantt, one of the main organizers of the Black Lives Matter movement in Rochester, said Brown has a reputation for doing good in the area.

“She’s like a mentor, slash activist, slash spiritual counselor,” she said. “And she can sing.”

Activists in Rochester have paused protest activity as coronavirus infection rates rise. They have turned their attention to advocating for a law that would remove police officers from mental health crisis calls like Prude’s, mirroring similar efforts around the country, Gantt said.

Brown’s negotiation with Singletary and Warren resulted in a news conference where she was thanked for her role. In public statements after the meeting, she was painted as a “partner” of those in power, a role she did not agree with. There was also confusion over Brown’s role in bringing elders to the protest; Gantt said others deserve credit for organizing their presence.

“Myra just let the mayor know what was happening, and then the mayor co-opted it,” Gantt said.

Brown was also unhappy with the city’s portrayal of her role as one that denoted a community partnership, which was not her intention.

“I felt used in that,” Brown said. “I never want to be framed as somebody working with the system that’s oppressive for people

In a statement, Warren said those considered to be elders are the most trusted and respected voices in the community and have been “instrumental in bringing together opposing sides.

“The presence of our city’s elders during recent protests and periods of unrest has been vital to the well-being of the Rochester community,” Warren said.

Brown told a Rochester television station that she was ultimately happy to have helped secure “a pathway forward” for the city, and acknowledged it would not have happened without Warren pushing Singletary to stand down.

“I can establish relationships with people without being tied to the oppression,” Brown said.

Complete Article HERE!

Tony Flannery: ‘I’ve no doubt that the Vatican has nothing to do with God’

The dissident priest reveals why he voted ‘yes’ to repeal and why he considers the exclusion of women the ‘biggest blight’ on the 
Catholic Church

Fr Tony Flannery pictured at Ahane, near Newport, Co Tipperary.

By Ellen Coyne

Fr Tony Flannery started laughing as soon as he read what he was expected to sign.

The outspoken priest, who was suspended by the Vatican in 2012, received a letter in September that suggested he could return to ministry if he signed a document vowing to obey the church’s teaching on women and LGBT+ people.

He had been effectively banned for publicly saying the church should change its position on such issues. “What kind of crazy people are they?” he laughed. Fr Flannery and others had hoped that Pope Francis had ushered in a more open era for the Catholic Church, but the Vatican still takes a hard line with those who challenge it.

Fr Flannery is aware of others who had taken on the Vatican and had died “because of the stress of the thing”.

“I’ve said to myself, the one thing I have to avoid is becoming embittered. Because if I become embittered I will destroy myself,” he says. “There are a lot of people in the church who think like me. Why don’t they go public? Some of them would be afraid, yes.”

The 72-year-old has taken advantage of his position in the pews, rather than at the altar, to write a new book called From the Outside: Rethinking Church Doctrine. It calls for sweeping reform of the Catholic Church, including its attitudes to women and sexuality.

“The church is so locked into old doctrines and old ideas, even though the world has completely moved on and left all of that behind,” he says.

He has little faith in those who are at the top of the church at the moment, and says the Vatican is full of “pathetic” careerism. The Irish Catholic bishops don’t inspire him either, and he notes that Archbishop Diarmuid Martin was the only senior Irish cleric to publicly welcome Pope Francis’s recent comments condoning civil partnerships for same-sex couples.

Huge leap

“What Pope Francis said was that homosexual people are human beings, who are as entitled to love and relationships as anyone else and should be respected as such. That is a huge leap forward. Church teaching is still very reliant on the old, awful discrimination against gay people.”

Fr Flannery was a founder of the Association of Catholic Priests, and at the height of the clerical child sex abuse scandal found himself bombarded with requests for help from accused clergy.

As a child, he was a victim of sexual abuse himself. He recoils at the word “survivor”, because he does not believe that his experience of abuse has had a devastating effect on his life.

In 2014, he upset survivors of institutional abuse and advocacy groups when he suggested that priests accused of child abuse should be forgiven and allowed to return to the ministry. He still believes, and argues in his book, that child abusers are not entirely bad people, and claims that they deserve forgiveness.

“The idea that the person who abuses a child is inherently a bad person, I don’t go along with that. I think that we are all inherently a mixture of good and bad,” he says.

I ask if he is aware this is a very upsetting thing to say? First of all, because of the possible perception that those within the church are once again shielding paedophiles from the consequences of their actions, and secondly because many people see child sex abuse as an evil thing that they could not possibly forgive. “There is an element of evil to child sex abuse, it is an awfully evil thing,” he agrees. “But I’d be fully aware that what I’m saying is not in line with the popular consensus, but that’s what has me where I am.”

Fr Flannery tries to broach the thorny issue of the incidence of paedophilia among Catholic clergy. He explains that making priests “superior” people with closer relationships to God is “dreadfully dangerous”. He believes that this, combined with forced celibacy and the church’s regressive attitudes to sexuality, can manifest itself in abusive behaviour.

But isn’t that also a deeply controversial thing to say? Not least because it suggests that anyone could be capable of the monstrosity of child abuse if they existed in certain circumstances. It also appears to lay the blame for abuse on the institution rather than the individual carrying it out.

“It is, I know,” he says. “And I’ve dealt with that many times over the last 10 years. I’d be fully aware of that. But that is the truth as I see it.”

For most of the last decade, he has been attacked by right-wing Catholic commentators.

He says it’s “probably true” that groups such as the Iona Institute have put people off Catholicism. He singles out the American Catholic Church for its “appalling” support of Donald Trump.

A number of prominent US Catholics chose to back Trump over Joe Biden, a devout Catholic, because the Republican candidate claimed to be anti-abortion while the Democrat supports pro-choice policies.

“Pope John Paul and Pope Benedict put the most right-wing, narrow-minded and reactionary people into office in the church in the United States,” Fr Flannery says.

“Abortion is a single issue, and life is much more complicated than that. The ironic thing is that Trump was doing feck all about abortion. He couldn’t care less about abortion.”

Fr Flannery said that he finds the issue of abortion “very, very difficult” but after much internal wrangling voted ‘yes‘ in the 2018 referendum — the most difficult vote of his life.

“I don’t have any connection with the emotion and the distress and everything else of pregnancy, the whole world is foreign to me. Here I would be again, another male celibate priest, telling women how they should live their lives. And I said, we’ve had more than enough of that,” he says.

The banned priest says that the more he has thought about it, the more convinced he is that the church’s attitudes to and exclusion of women has been a “biggest blight” on the institution since the beginning.

“It has to change, and it will change,” he said, dismissing attempts by Pope John Paul and Pope Benedict to shut down discussion on the issue as a “total failure”.

Even the current pope, who Fr Flannery refers to sympathetically as “poor aul’ Francis” for his uphill struggle for reform, has disappointed him.

“Some of the things he says about women are so patronising. Oh God, I go mad at times,” he says.

Fr Flannery’s arguments for church reform are clear and unapologetic.

But was there ever any fleeting doubt? Did he ever worry that the Vatican might be right, and that God might disapprove of what he was calling for?

“No,” he said, firmly. “I’d have no doubt that the Vatican and the way it operates has nothing to do with God.”

Much like Mary McAleese, Fr Flannery’s calls for the Catholic Church to be better have been regularly met with derision from some right-wing Catholics and the suggestion that he should “go off and become a Protestant”.

Well, why wouldn’t he? Surely after everything he’s been through with the Vatican, he must have considered it, even briefly?

“Arah, no,” he says. “Catholicism is part of what I am and has been all my life. I couldn’t even conceive of it.”

Complete Article HERE!

Pope may support same-sex unions, but that doesn’t mean the Vatican does

Professor believes Francis sees road to lasting change as a long one

By Colleen Walsh

The disclosure this week of Pope Francis’ support of same-sex civil unions sent shockwaves through the Catholic Church and progressive and conservative circles alike. It came in a papal interview in “Francesco,” a documentary that premiered Wednesday, and represented a major break with Vatican teaching, leaving many wondering whether an official change might be coming soon. In the film Francis says, “What we have to create is a civil union law. That way they are legally covered.” The Gazette spoke with Francis X. Clooney, S.J., Parkman Professor of Divinity and professor of comparative theology, about the pope’s comments and what they mean for members of the Catholic LGBTQ community. 

GAZETTE:  What was your reaction when you heard about the pope’s comments on same-sex unions?

CLOONEY: On the one hand, it’s not surprising at all, because Archbishop Bergoglio [now Pope Francis] struggled with the issue of formal marriage relationships when he was in Argentina and pointed to a compromise such as calling same-sex unions civil unions and not marriage. This debate is similar to what we went through in this country a decade or so ago. But I think Francis’ openness to same-sex unions is also more fundamentally representative of his instinct that human beings have a right to be together, a right to union, a right to family, and therefore, that it would be unjust to provide no way at all for people to live together as a couple. I think it’s his basic sense of human compassion and his openness to finding ways to help people to live the lives that they feel they must live.

On the other hand, you can’t imagine previous popes speaking in this fashion. That doesn’t mean that someone like John Paul was not a compassionate person, but they were so clearly linked to, focused on, church doctrine, and the preservation of marriage between a male and a female and, given their attitudes toward homosexuality, they simply wouldn’t speak in this fashion, whatever they may personally have felt. And I think what is new here is that Francis, as all the reports say, is in the non-authoritative context of a documentary — not sitting on the chair of Peter as pope making a proclamation ­— speaking his mind as probably most Catholics in the West would also speak their minds and say, “Well yes, some kind of way to allow people to live their lives happily and in peace is what matters.”

GAZETTE:  Does this change anything about the church’s overall doctrine?

CLOONEY: Probably not, because he hasn’t pushed it that far in terms of recognizing gay marriages. But implicitly, it’s undercutting the rhetoric that being gay is a grave disorder or that being gay and living out a gay commitment is something that God disapproves of. Francis is taking a positive attitude and therefore changing the climate, even if there are going to be Catholics who resist this greatly.

GAZETTE:  I know Bishop Thomas J. Tobin in Providence, R.I., has come out very strongly against this. Do you expect an even greater backlash from conservative and other voices in the church?

CLOONEY: Yes, but not as much as one might think. This news is based on a documentary, and it’s in keeping with things Francis has said previously. Conservative critics are not going to be surprised by this, even if they will be very annoyed by it. People who are against any compromise in this direction will see this as another sign that Francis has gone astray, that he is not adhering to church teaching. And they will add this to their list of complaints about him, even though he’s the pope and deserving of their respect. You may recall much earlier in his papacy, when people asked him about his thoughts on homosexuality, he said “Who am I to judge people in their lives?” This is Francis, and for many, this is a wonderful Francis; but for some, it’s the Francis they can’t abide, and they will continue to protest.

GAZETTE:  Can you see him pressing this forward to doctrinal change?

CLOONEY: Several years ago, when there was discussion with the pope and some of the bishops about divorced and remarried Catholics returning to Communion, Francis didn’t bite the bullet and declare that they’re welcome back to Communion if they’re in a stable second marriage. But he said that good priests, who know how to be pastoral, will know how to relate to people. It was as if to say: If a couple who are divorced and remarried comes to you, you’ll help them to find their way. My sense is that Francis is not the man as pope, particularly going on 10 years into his papacy, to be making declarations that push the church where it’s not ready to go. But rather, again, he is giving a green light, really, to priests and others involved in counseling couples to say we have to find ways to welcome Catholics as they are: Be pastoral; be like Jesus. And I think this opens the door, even though it will be controversial in some circles, to saying couples who are in a same-sex marriage are members of the parish and welcome in Catholic worshipping communities. Of course, in some dioceses, such couples will not be welcome to Communion. There will be differences in response and pastoral practice. So I think what is at stake is a kind of incremental pastoral disposition, whereby things will change, as they always have, only slowly. The pope is saying things that other popes never would have said previously. But I don’t see Francis being in the position to make any kind of daring pronouncement in the years to come about gay marriage. I wouldn’t anticipate that coming.

Frank Clooney.
“People who are against any compromise in this direction will see this as another sign that Francis has gone astray, that he is not adhering to church teaching. And they will add this to their list of complaints about him,” says Professor Francis Clooney.

GAZETTE:  Does this kind of comment potentially set the stage for another Vatican council?

CLOONEY: Well, there have certainly been calls for a coming Vatican III. I think there’s a sense that some 50 or 60 years after the last council, which opened things up, there’s a need to consolidate and catch up to where things are in the world around us now. How much has changed since 1965! Some, who still regret the way Vatican II was implemented, will also want to have a Vatican III, if not turn back the clock, rather to tighten things up under a more conservative pope. In a sense it’s like calling a constitutional convention in this country: Liberals and conservatives would see such a convention as to their advantage. But I think all this depends first of all on how long Francis is pope. He’s not said he’s going to retire, but he seems to be the kind of man who would be sensible enough to say, “If I can’t do the job, I will retire,” even if he hasn’t said that yet. So then it will also depend on who the next pope would be.

GAZETTE:  Do you have a sense of whether the church is on a more liberal trajectory in terms of selecting popes?

CLOONEY: Sometimes there’s this sense that if you’ve gone from Benedict on the more conservative side to Francis on the more liberal side, it could be that the cardinals look around and want a shift back a little the other way. And therefore, the next pope would be less likely to make any bold gestures. But again, in 1957 or 1958, nobody expected John XXIII, who was put in as an older caretaker pope, would suddenly call Vatican II. This knocked many cardinals off their seats, so to speak. It could be that such surprising things may happen fairly quickly.

All of this is analogous to how change happens in this country with Congress and the Supreme Court making decisions, sometimes behind popular opinion, sometimes against it. But remember that Francis is in a sense a pastoral incrementalist. He believes that you’ve got to change the way we Catholics, clergy, bishops, all of us think about human decency, our responsibility to members of the church, compassion, helping people in trouble. If you change people’s minds and hearts, then the church will continue to grow in new ways. Whereas if you put in something legally that is too far ahead of where people are, it could be counterproductive.

GAZETTE:  Can you talk a bit about the complexity of being the pope for a global community?

CLOONEY: It’s one thing were Pope Francis the pope only of North America and Western Europe. But everything he says will be read by Catholics in South America, which is still very Catholic in many ways, and also by Catholics in more conservative Catholic communities in Africa and Asia. So going incrementally and pastorally step by step is probably Francis’s instinct, because he knows either he would infuriate Catholics in the West by not going fast enough, or anger Catholics in other parts of the world, who would say, “This is far too fast. This is out of keeping where our culture is.” In certain African countries, homosexuality is still, I think, illegal and can be punished. So saying something about same-sex marriages will be heard in one way in certain countries in Africa, and very differently in New York or Boston or London, where the response will be quite different. I think Francis has to be looking in both directions. And his basic sense is: Change our hearts, how we think as priests and bishops, and so on, and then that will be an infusion of the whole church with a new attitude slowly arriving.

GAZETTE:  Could you see Pope Francis making other kinds of comments about women priests or priests being able to marry going forward?

CLOONEY: Many Catholics have been hoping, with each pope for the past 50 years or so, that the pope would say something to change the dynamic on married priests and women priests, but it hasn’t happened. There has been the issue of women deacons serving in ordained ministry — there’s evidence about women deacons in the early church. But Francis, thus far into his papacy, hasn’t really changed church policy even on that. But with his “who am I to judge” comments, Francis was showing that the church is like a Red Cross station on the battlefield of life, there to help people and not to sit in an ivory tower casting judgments on people. In this way he has set a tone, which is quite clear, about wanting to have an inclusive church, wanting to have a church where people are not left out because some particularities about themselves, their self-identity.

But he doesn’t seem to be the one, as more liberal Catholics would want, to say, “Let’s just ordain women deacons, period. Let’s just do it.” I think as pope, he in theory at least has the power to do that, just as Pope John Paul claimed the power for himself to stop entirely the discussion about the ordination of women, saying it’s not even to be discussed in the church anymore, period. But that didn’t work, it didn’t stop discussion. Francis could say something like that, speaking very firmly on marriage or ordination. But again, would it be wise?

You think of Supreme Court decisions in this country like Roe v. Wade, and can ask whether decisions from above are the best way to change how people think about these issues. I think Francis feels the change has to come more from leaders talking to the people, listening to the people, so that ideas and sentiments seep upward through the church, not just come down from above. So I don’t think he’s going to say anything dramatic about women in the church or married priests in the church. Remember that the bishops of the Amazon region had their annual meeting just a year ago. In their document they called for married priests, arguing that they simply didn’t have enough priests, and that people have a right to Mass and the sacraments, and that the only way to do that is to ordain married men. Francis had the prerogative of issuing the final statement, and he left out reference to that request. He didn’t condemn them and say it’s impossible, but he just didn’t follow up on it. And I don’t see evidence that he’s going to suddenly start acting more boldly at this point on issues such as marriage. A positive attitude toward civil unions may well be as far as he goes.

In terms of his recent comments, people who are in gay unions or gay marriages should therefore not be expecting that suddenly everything is going to be all right. But given Francis’ view of how things change, simply that he’s willing to say these things and air new ideas again and again is a big step forward. It’s not an authoritative pronouncement from Vatican City, per se. But it’s the slow change that moves things forward in a healthy way.

Complete Article HERE!

Thirty years retrieving the history of Irish women

By Una Mullally

For my generation she was Margaret, without the nun’s habit; for the previous generation she was Sr Benvenuta, in full canonical clothing. For both generations her office in UCD became a place where secrets could become shared and thus diminished burdens, opprobrium eschewed and independence of mind encouraged.

I came to appreciate Margaret MacCurtain’s tenaciousness over 30 years and let me pay tribute to her on the occasion of her 90th birthday; to applaud her humanity, humour and brilliant teaching, and also her stubbornness, determination and creative subversion.

MacCurtain’s life and work reflect the second wave of the feminist movement in Ireland that emerged in the late 1960s, a reminder that this year marks the 50th anniversary of the announcement of a commission on the status of women. The commission’s report was published in 1972 and, alongside its many recommendations, expressed the aspiration that women would retrieve their own history.

MacCurtain was drawn towards the idea of the sun coming through a gap ‘because a gap between the fields in Ireland is usually a hostile gap’

MacCurtain embraced this challenge with gusto, despite the fact that, as she recalled: “Writing women into Irish history became a subversive activity for women historians in the 1970s. The universities were not ready for an innovation which, in the opinion of the historical establishment, possessed neither a sound methodology nor reliable sources.”

Despite such hindrance, as MacCurtain has recalled, there was a sense of optimism and determination about challenging this resistance in the 1970s, and for MacCurtain this involved building alliances within and outside academia. At a debate in UCD in October 1971, MacCurtain shared a lecture theatre platform with Mary Anderson and Nell McCafferty. Anderson suggested each of them make a short opening statement about the personal difficulties under which they laboured as women.

Anderson said: “I am a bastard.”

McCafferty said: “I am a lesbian.”

MacCurtain said: “I am a nun.”

McCafferty recalled: “The audience erupted in yells of pure, unadulterated pleasure. The exchanges that evening were a runaway train of untrammelled speech.”

That train ran into many barriers in subsequent years as there was still much resistance to equality and vocal women, but MacCurtain underlined the significance of translating alliances into meaningful retrieval of women’s history. Her mission was a way of giving meaning to her assertion, the previous decade, that the question of education “now lies within the domain of justice”.

MacCurtain remained a historian of the Reformation centuries; it gave her a wider sense not just of divisions in Ireland but also of common inheritances, including the heritage of the Middle Ages. But the spirituality that interested this Dominican sister most was non-sacramental; she recognised the greatness of Patrick Kavanagh and his epic poem The Great Hunger (1942) because he brought out both the longings and spirituality of the small farmers. Kavanagh had laid bare frustrations and suffocations, but also the moments of discovery:

“Yet sometimes when the sun comes through a gap

These men know God the Father in a tree:

The Holy Spirit in the rising sap,

And Christ will be the green leaves that will come

At Easter from the sealed and guarded tomb.”

MacCurtain was drawn towards the idea of the sun coming through a gap “because a gap between the fields in Ireland is usually a hostile gap”, and “you don’t go though gaps easily”.

Hostile gap

MacCurtain was the nun coming through the gap when it came to the retrieval of the history of Irish women and wider questions of justice and equality, and it was a hostile gap from which she had to emerge.

That is why, as well as being full of humanity, and carrying an older, Celtic spirituality, she had to be tough and brave in order to open up what she described as “a locked room in the memory . . . the time comes when you have to take it out and honour it”; to go beyond a self-centred quest “for a meaning to ‘my’ life”. She was a champion of what became one of the most important aspects of the women’s liberation movement: personal testimony born of personal experience; and, as she recognised, “there was no break in the development of Irish feminism”.

I thought of all these things as Lyra McKee was laid to rest after that extraordinary funeral on Wednesday; the funeral of a gay woman, from a Catholic background in Belfast, who found a home, love and, ironically, a horrible death in the Derry cauldron as a ceasefire baby, after which the failed politicians were shamed into standing exposed.

Margaret MacCurtain campaigned for an Ireland in which McKee could find solace and purpose. MacCurtain championed what she called “that larger dimension of history, that seeks to reconcile and synthesise the past, rather than divide people into camps and set antitheses between ethnic groups and religious sects”.

McKee had to emerge from a hostile gap to do that too; real leaders lead when they emerge from that gap, despite the vicious snipers who stand in their way.

Complete Article HERE!

Pope Francis urges parents to love their LGBT+ children as they are because they are ‘children of God’

by Patrick Kelleher

Pope Francis has told the parents of LGBT+ children to love them as they are “because they are children of God” in a groundbreaking meeting.

The pope met with 40 parents of LGBT+ children on Wednesday (17 September) to hear their concerns about the church’s disregard for their families.

The parents, all associated with the LGBT+ Catholic parents’ organisation Tenda di Gionata, told Pope Francis about the cold climate their queer children faced in the church when they came out, Avventire.it reports.

At the end of the meeting, the group’s vice president Mara Grassi gave Pope Francis a copy of a Fortunate Families by Mary Ellen Lopata, which details the experiences of Catholic parents of queer children.

He was also given a rainbow-coloured t-shirt emblazoned with the words: “In love there is no fear”.

“He looked and smiled,” Grassi said of the presentation. She called the meeting “a moment of deep harmony that we will not forget”.

Closing out the meeting, Pope Francis told the gathered parents: “Love your children as they are, because they are children of God.”

Speaking after the event, Grassi said their organisation wants to create a dialogue between LGBT+ people and the Catholic church.

“Taking a cue from the title of the book we presented to him, I explained that we consider ourselves lucky because we have been forced to change the way we have always looked at our children,” she said.

“What we now have is a new gaze that has allowed us to see the beauty and love of God in them.

“We want to create a bridge with the church so that the church too can change its gaze towards our children, no longer excluding them but welcoming them fully.”

LGBT+ parents gave Pope Francis letters about their experiences of raising queer children.

The group also gave Pope Francis letters written by parents of LGBT+ children, detailing their painful journeys to acceptance in the face of anti-LGBT+ sentiment in their church.

In one letter, a woman identified as Anna B told Pope Francis that her son knew he would only be loved by his parents if he “suffocated” his true identity.

She explained that she became involved with an LGBT+ Christian group in an effort to better understand her son’s identity after he came out as gay.

The meeting is being hailed as a significant moment of change for LGBT+ members of the Catholic church. The institution has been unwavering in its opposition to LGBT+ acceptance throughout its long history.

However, there was some hope for change among LGBT+ Catholics when Francis was appointed as the successor to Pope Benedict XVI in 2013.

Since then, Pope Francis has had a chequered history with the LGBT+ community.

In 2013, he made global headlines when he called on the Catholic church to “show mercy, not condemnation” to gay people – representing a stark shift in tone from his predecessors.

But in 2019, he told a Spanish newspaper that parents who see signs of homosexuality in their children should “consult a professional” – a comment that was considered by many to endorse conversion therapy.

Meanwhile, he has been staunch in his opposition to trans identities, comparing them to nuclear war and genetic manipulation in 2015.

In 2019, the Vatican released a document claiming that “gender ideology” is a “move away from nature”.

Complete Article HERE!