For Irish L.G.B.T.Q. New Yorkers, It’s Been a Long Way to Staten Island

— Activists like Brendan Fay have campaigned for decades to make St. Patrick’s Day festivities open to L.G.B.T.Q. groups. A new parade in Staten Island on Sunday is their final achievement.

Brendan Fay, left, has fought for more inclusive St. Patrick’s Day parades for decades. His husband, Tom Moulton, right, readied the sash Mr. Fay planned to wear to the Staten Island parade this Sunday.

By Liam Stack

This year, for the first time, every New York City borough will host a St. Patrick’s Day Parade that allows L.G.B.T.Q. groups, bringing a decades-long conflict to an end.

That milestone will be celebrated on Sunday with a new parade on Staten Island, part of a deal brokered by Mayor Eric Adams. It’s the result of decades of work by activists like Brendan Fay, an indefatigable Irish immigrant who began lobbying for the inclusion of gay marchers 34 years ago.

“There has been a huge cultural transformation that I have lived through from 1990 until today,” Mr. Fay, 65, said this week as he prepared to march in the Staten Island parade.

Still, he said, “we had no idea it would take so long.”

The new parade quickly overshadowed the borough’s traditional march, held on March 3, which officials said they believed to be the only one left in the United States that bans gay marchers. Most of New York’s elected officials, who plan to march on Sunday, have boycotted the borough’s original parade for years.

The organizers of the original parade, a private group, could not be reached for comment, but they have previously stated that they did not want the parade to contradict teachings of the Catholic Church or be used to promote “political or sexual identification agendas.”

In 2018, Larry Cummings, the main organizer of the parade, told The Irish Voice, a diaspora newspaper in New York City, “Our parade is for Irish heritage and culture.”

When Mr. Fay moved to the United States from Ireland in 1984, few if any St. Patrick’s Day parades welcomed L.G.B.T.Q. organizations. Mr. Fay was a Catholic school religion teacher, and had thought he would spend his life working for the church.

But in 1991, Mr. Fay joined a group of gay marchers in Manhattan whose inclusion in the Fifth Avenue parade had been negotiated by the mayor at the time, David Dinkins. It went very badly: Both the mayor and the marchers were booed for more than 40 blocks, and they were pelted with beer bottles and slurs. Some spectators chanted “AIDS!” as they passed.

After the parade, Mr. Dinkins likened it to “marching in Birmingham, Alabama,” during the civil rights movement. Gay groups were banned from the parade the next year on the grounds that their presence was inappropriate for a celebration of a Catholic saint.

In a black-and-white photo, Brendan Fay, wearing a dark vest and white jeans, holds hands with two others as they twirl in a circle. Beyond them are police barriers and people marching in a parade.
Brendan Fay, center, dances to Irish music as he protests the exclusion of gay people from Staten Island’s parade in 1993.

Following news coverage of the event, Mr. Fay was fired from his job, which imperiled his visa status. But he soon began working at the Metropolitan Community Church, a gay church in Midtown, and turned his life to activism on behalf of AIDS patients, L.G.B.T.Q. people and immigrants.

“I come out of a spirit of Catholic social justice activism,” he said. “People say, ‘When did you become an activist?’ And it goes back to nuns and priests and committed lay people in Ireland, protesting for the people of El Salvador and against apartheid.”

But the St. Patrick’s Day Parade always loomed large, not just as a street festival but as a symbol for something more.

“At the heart of the parade issue is a deeper issue of human belonging,” Mr. Fay said. Exclusion from the parade mirrored the silences that we lived with most of our lives — the wonder if you could safely hold hands on your neighborhood street, if you could be yourself at your place of employment or with your family.”

While gay activists fought for decades to be included in St. Patrick’s Day celebrations in the United States, their participation in events in Ireland was largely uncontroversial. And as Irish America became more politically conservative, Ireland was moving rapidly in the opposite direction.

In 2015, the year the New York City parade first allowed gay marchers, Ireland became the first country in the world to enact same-sex marriage by popular vote.

The next year, Mr. Fay was given an award for his activism by Michael D. Higgins, the president of Ireland. In 2017, he was invited to Ireland to be the grand marshal of the parade in Drogheda, “the town I fled from in 1984,” he said. And months later, a 38-year-old biracial gay man, Leo Varadkar, became Ireland’s prime minister.

Throughout the 1990s, Mr. Fay worked with the Irish Lesbian and Gay Organization, and then formed his own group, the Lavender and Green Alliance, in 1994, to lobby for gay inclusion in the city’s main parade on Fifth Avenue and in smaller parades in the other boroughs.

Mr. Fay and other protesters were arrested so many times that when police officers saw him at a parade, “they would sometimes ask me if I was going to be their guest for another St. Patrick’s Day,” he said.

The tipping point came in 1999. Mr. Fay was arrested three times: at the Fifth Avenue parade, at the Bronx parade and at the Brooklyn parade. After years of campaigning, the activists had little to show for it except an arrest record.

A group of men wearing white and green sashes, including Brendan Fay, who has a goatee, are crowded into a light blue van by police officers.
In 1999, members of the Lavender and Green Alliance, including Brendan Fay, center, were arrested after attempting to march in a St. Patricks Day parade in Brooklyn.

And then Mr. Fay had an idea: Why not throw their own parade?

Working with friends in Queens, he cobbled together St. Pat’s for All, an event with a homespun spirit that began in 2000.

“When we were doing the parade we asked, ‘What does it mean to be Irish?’” he said.

Their answer to that question was a parade where local parish groups and Irish drag queens would march beside N.A.A.C.P. members holding banners about Frederick Douglass’s travels to 19th-century Ireland.

But St. Pat’s for All became a sensation even before its very first bagpipe blared because of a surprising phone call Mr. Fay received from the White House. It was an aide to Hillary Clinton, who at the time was preparing to run for the United States Senate from New York.

She wanted to march in this new parade she had heard was coming to Queens. Could Mr. Fay accommodate that?

“They asked me about the stage and the sound system and all of that, and we had none of it planned,” Mr. Fay said. “But she came in March 2000, and the media came, and that was that.”

St. Pat’s for All is still held every year in Sunnyside and Woodside, but its spirit has now spread to almost every parade in the New York area.

And as Mr. Fay marches on Sunday in Staten Island, the last borough to extend a welcome to all, he will be thinking of friends and parade fixtures who did not live long enough to see this day: Father Mychal Judge, who died in the Sept. 11 attacks; the activist Tarlach MacNiallais, who died of coronavirus in 2020; and the author Malachy McCourt, who died on Monday at age 92.

“I don’t take anything for granted — L.G.B.T. people take nothing for granted when it comes to being welcomed as part of your community,” he said. “I never thought, of course, that a parade would become so much of my life, but it did.”

Complete Article HERE!

Majority of Hispanic Catholics Support Same-Sex Marriage, a New Study Reveals

— While religion and sexuality have long been a clashing issue, a new study now reveals shifting patterns in such values and attitudes across the U.S.

About 20% of those who identify as LGBTQ are also Hispanic, according to a new study.

By

Sexuality among religious Latinos has long been a complex subject. While the place of same-sex marriage among major traditional religions has been contested over decades, a new survey shows that a number of religious Latino groups in the U.S., including Hispanic Catholics, support same-sex marriage and believe it should be allowed.

The study was conducted by the Public Religion Research Institute, or PRRI, throughout 2023. With more than 22,000 adults interviewed, the institute seeks to form a detailed profile of the demographic, religious and political characteristics of LGBTQ Americans.

The analysis measures Americans’ attitudes on LGTQ rights across all 50 states on three key politics: nondiscrimination protections, religiously based services refusals and same-sex marriage.

The study comes at a contrasting time for Latino religious followers.

On one hand, Latino evangelical support for Christian nationalism is on the rise, with about 55% of Hispanic Protestants saying they supported or sympathized with the movement in 2023, a 12% increase compared to the year prior, NBC News reports.

“I believe that God is going to do something very great with the Latino people in the United States,” Pastor Dionny Baez told his protestant congregation in Miami.

On the other hand, the share of Latinos who are religiously unaffiliated (describing themselves as atheist, agnostic or “nothing in particular”) now stands at 30%, up from 18% in 2013.

Pope Francis presides over the Christmas Eve mass at St. Peter's Basilica in the Vatican on December 24, 2023
Pope Francis formally approved letting Catholic priests bless same-sex couples back in December.

But when it comes to sexuality, the Hispanic profile in relation to religion and sexuality becomes more nuanced, according to PRRI.

In the U.S., roughly one in ten Americans identified as part of the LGBTQ community. Of this number, one in five are Hispanic (20%) the second largest race in the country to identify as part of this community.

Despite these numbers, support for LGBTQ people varied widely depending on the religion.

The lowest levels of support for nondiscrimination protections are from Hispanic Protestants (61%), followed by white evangelical Protestants and Muslims (56%).

Hispanic Catholics generally support such laws, but they saw one of the most dramatic declines between 2022 and 2023, decreasing 8 points (from 83% to 75%).

When it comes to same-sex marriage, a similar pattern emerges. While strong majorities of Christian nationalism Rejecters and Skeptics are in favor of allowing gay and lesbian couples the right to marry legally, most of those who are sympathizers and adherents of the movement oppose it.

89% of Hispanic Christian nationalism Rejecters favor same-sex marriage, followed by 70% of Hispanic Christian nationalism Skeptics who think similarly.

On the opposite end of the spectrum, 55% of Hispanic Christian nationalism sympathizers oppose allowing same-sex marriage, compared to 75% of adherents who think the same.

Catholics have long opposed same-sex marriage, but lately there have been factions seeking to present a more open stance. One of them is spearheaded by none other than Pope Francis, who back in December formally approved letting Catholic priests bless same-sex couples under certain circumstances.

While the Pope stressed that blessings in question must not be tied to any specific Catholic celebration or religious service and should not be conferred at the same time as a civil union ceremony, he also requested for such blessings to not be denied, insisting that people seeking a relationship with God and looking for his mercy shouldn’t be hold up to an impossible standard to receive it.

“There is no intention to legitimize anything, but rather to open one’s life to God, to ask for his help to live better, and also to invoke the Holy Spirit so that the values of the Gospel may be lived with greater faithfulness,” he said.

Complete Article HERE!

‘Rainbow Catholics’

— Mexican church welcomes LGBTQ community

Regina, who identifies as non-binary, speaks at the Sagrada Familia church in Mexico City before a mass that promotes the inclusion of the LGBTQ community

As a teenager, Victor Rodriguez felt excluded from his religion for being gay, but now he’s welcome at inclusive masses in a Mexico City church, where same-sex couples have also begun receiving blessings with the pope’s endorsement.

Speaking during the sermon, the 39-year-old said that when he was younger he was pressured to leave the seminary because of his homosexuality.

Accompanied by his husband, he asked the congregation to pray for people who reject them: “For the priest who took me out of the church for being the way I am.”

The inclusive masses at the majestic Sagrada Familia in Mexico City’s Roma district have taken on added significance following the Catholic Church’s approval in December of blessings for same-sex couples.

The following month, the first two such blessings were given in the Sagrada Familia after the inclusive mass.

“It was a miracle from God. We’re very Catholic. I never thought that a church would accept me with my partner, my sexuality,” said Arturo Manjarrez, accompanied by his husband Carlos Sanchez.

Mexico City approved same-sex marriage in 2010, becoming a pioneer in Latin America.

Twelve years later the Supreme Court legalized it throughout the Catholic-majority country.

Jesuit priest Gonzalo Rosas has worked with the LGBTQ community for more than a decade, officiating a monthly inclusive service at the Sagrada Familia that is now replicated in three churches in the capital.

Victor Rodriguez says he felt excluded from the church as a teenager for being gay, but is now welcomed at inclusive masses in Mexico City
Victor Rodriguez says he felt excluded from the church as a teenager for being gay, but is now welcomed at inclusive masses in Mexico City

When he arrived at the church in 2013, he “found a lot of sexual diversity,” said the 68-year-old priest, who uses inclusive language in his sermons.

“I looked for organizations, young people to talk to. They told me ‘father, the church excludes us’ … I invited them to see what path we could take together and the idea of a mass arose,” he said.

Reconciliation with church

There was already a choir made up of young members of the LGBTQ community who had left the seminary and used to meet to pray in a house, said choir director Eduardo Andrade.

Jesuit priest Gonzalo Rosas holds a regular mass in Mexico City welcoming the LGBTQ community into the Catholic church
Jesuit priest Gonzalo Rosas holds a regular mass in Mexico City welcoming the LGBTQ community into the Catholic church

After the arrival of Father Gonzalo, the choir felt able to be more open about its members’ sexual orientation, said Andrade, an activist with Colectivo Teresa, a theological organization aimed at LGBTQ people.

Wearing a T-shirt emblazoned with the word “blessed” in rainbow colors — a symbol of LGBTQ pride — he described the inclusive mass as a “unique” experience in Latin America because of their frequency and openness.

Some parishioners, however, were uncomfortable and distanced themselves, said Andrade, a member of the Global Network of Rainbow Catholics, which works for the inclusion of the LGBTQ community in the Roman Catholic Church.

Father Gonzalo recalled that his superiors authorized inclusive events on the condition that they did not become politicized.

The choir’s members include Regina, a teacher who identifies as non-binary and remembers attending the mass for the first time dressed more like a straight person.

“They said to me, ‘where’s the outfit, where’s the makeup?’ And when I entered, I saw that it was totally different. I reconciled with the Church,” Regina said, wearing makeup and holding a fan.

‘All human beings’

But change is now in the air.

In December, the Vatican’s Dicastery for the Doctrine of the Faith, its department for Roman Catholic doctrine, said priests could bless “irregular” and same-sex couples under certain circumstances.

Wearing a T-shirt emblazoned with the word "blessed" in rainbow colors, LGBTQ activist Eduardo Andrade leads a choir practice in Mexico City
Wearing a T-shirt emblazoned with the word “blessed” in rainbow colors, LGBTQ activist Eduardo Andrade leads a choir practice in Mexico City

Priests can only perform blessings for same-sex couples, divorcees, or unmarried couples in “non-ritualized” contexts, and never in relation to weddings or civil unions.

A third of Mexico’s 32 states accept adoption by same-sex couples, and Father Gonzalo says he has baptized a couple of babies with two mothers.

Andrade acknowledged that for some members of the LGBTQ community the blessings authorized by Pope Francis did not go far enough.

But “it’s better to take a small but safe step,” he said.

In a neighboring district, Vincent Schwahn, a retired Anglican priest from the United States whose husband is Mexican, welcomed one step “in 2,000 years of homophobia.”

But he criticized the restrictions on same-sex blessings, which he described as “like blessing a car,” and said that “all parishes must be inclusive.”

Although the majority of the attendees at the inclusive mass are members of the LGBTQ community or their friends and family, others were also participating for the first time.

“This is what we have to learn — we’re all human beings. We all have to respect each other,” said 77-year-old Irma Juarez.

Complete Article HERE!

Feminist theologians express frustration, hopes for October’s synodal assembly

— The four presenters at a February 29th presentation at Santa Clara University include advocates of radical feminism, women deacons and priests, abortion, and “LGBTQ” concerns.

Synod on Synodality delegates seated at discussion tables inside Paul VI Hall at the Vatican in October 2023

By

Doubling down on the call from Pope Francis at the opening of the Synod of Bishops last Fall to resist “doctrinal rigidity,” four feminist theologians were invited to the Markey Center at Santa Clara University on February 29th to participate in their own conversation, titled “Women Speak on the Synod: a Conversation on Ministry, History, Culture and Practice”.

Committed to discussing—yet again—the possibility of an expanded role for women in ministry in the Church, the theologians gave presentations to a sparsely attended gathering of fewer than 20 individuals, emphasizing Pope Francis’s invitation to “embrace a vision of the Church that is open and welcoming to all.” All four of the presenters at the Santa Clara Synod were indeed “open and welcoming” to many ideas—including some that are counter to the teachings of the Church.

The first presenter, Elyse Rabey, PhD, an Assistant Professor of Theology at Santa Clara University, set the stage by providing what she described as the history of synodality in the Church, stating that “Pope Francis is reviving an ancient form of governance and reimagining it at the same time…making it quite new.” Lauding the fact that Pope Francis invited lay women and laymen to have full voice and vote in these meetings, Rabey reminded the audience that Pope Francis has stressed that synodality is about more than synods. Rather, synodality is about a “Church that is always reforming.”

Rabey, whose curriculum vita states that she has published “on the possibility of women deacons in the Catholic Church”, has also published on “also published on intersex embodiment and theology of creation in Theology and Sexuality and on Marian symbols and kyriarchal ideology in Elisabeth Schüssler Fiorenza’s book Congress of Wo/Men: Religion, Gender, and Kyriarchal Power.” Fiorenza is a noted radical feminist theologian who has argued that St. Paul was misogynistic, supported the ordination of women to the priesthood, and worked to change the Church’s teaching on abortion.

The second presenter, Rachel Bundang, PhD, expressed her disappointment with the Synod: “I expected more from the process…I felt left behind…as a working theologian, educator and minister. I hoped it would feel more personal. But the process was exclusionary, opaque, and disappointing. I feel left behind…it has left me at a distance.” Sharing her sadness that a neighboring parish was “phasing out female altar servers,” Bundang, who describes herself on the Catholic Women Preach website as a “feminist ethicist,” “preaches” regularly at her home parish in the Bay Area.

Part of the explanation for the disappointment expressed in various ways by the four theologians is that their expectations for change through the Synod were so high. Believing that the Synod would move the Church to change her teachings on women’s role in ordained ministry, on reproductive rights, and “GLBTQ” issues, it is not surprising that these women would be disappointed with the outcome of the Synod so far. Each of these women had their own goals for the Synod and all seemed to be disappointed that these goals were not met.

For example, the third speaker, Elsie Miranda, D. Min, describes herself as a Cuban-American Practical theologian whose academic interests lie at the intersection of Catholic Ethics, Pastoral Formation for Ministry, and Liberative Theologies, particularly among U.S. Hispanic/Latinx and LGBTQ Catholic communities. Miranda is affiliated with New Ways Ministry, the Catholic LGBTQ outreach ministry that the late Pope Benedict XVI described as holding positions “regarding the intrinsic evil of homosexual acts and the objective disorder of the homosexual inclination are doctrinally unacceptable because they do not faithfully covey the clear and constant teaching of the Catholic Church.” Founded in 1977, by Sister Jeannine Gramick and Fr. Robert Nugent, who were both the subject of a notification by the Vatican Congregation for the Doctrine of the Faith in 1999, New Ways Ministry appears to have found new acceptance under the current papal regime. On October 17th, Pope Francis received Gramick at his residence in Rome, in a meeting that was described by James Martin, SJ, as a “significant step forward in the church’s outreach to LGBTQ Catholics.”

Beyond support for views contrary to Church teachings on GLBTQ issues, Miranda has spoken out in favor of a woman’s right to choose abortion. Railing against the Dobbs decision in an essay published recently, Miranda made the preposterous claim that “the implications of denying women access to medical procedures that would terminate a pregnancy in the case of rape or incest or in order to save a mother’s life in the case of ectopic pregnancy or miscarriage are inconsistent with a right to life ethic.”

Miranda is not alone on the Santa Clara panel in her views supporting access to abortion. She was joined by self-described “womanist” theologian C. Vanessa White, who told the audience that she “has spent two-thirds of my life engaged in ministry in the Church.” Like Miranda, White has been a public supporter of “reproductive justice” for women. One of several signers of the Faith in Public Life open statement on “reclaiming public debate about abortion and reproductive justice,” White has played an important role in the conversations leading up to the Vatican Synod.

Chosen to participate in the Continental Stage of the Synod by Chicago’s Cardinal Cupich—despite her public support for abortion—White also participated in the theologians’ section of the Synod through the Catholic Theological Society of America. White, who currently serves as an Associate Professor of Spirituality and Ministry at Catholic Theological Union in Chicago and Director of the Certificate in Black Theology and Ministry, has also supported New Ways Ministry’s public statements on GLBTQ rights within the Church by signing an LGBTQ non-discrimination statement which decried Catholic Church’s opposition to the Equality Act—an Act that would force Catholic institutions to adhere to government mandates on non-discrimination against LGBTQ teachers, priests, and other employees in Church-related schools and parishes.

While the feminist panel lamented the lack of progress in the Church in implementing their desired outcomes surrounding women in ministry, “reproductive rights,” and LGBTQ issues, all were looking forward to the upcoming Synod in October, 2024, claiming that their voices will finally be heard and validated.

Whether that is true remains to be seen. On one hand, their views are quite common in numerous Catholic colleges and universities across the country. On the other hand, those views are quite consistent with those expressed in Germany via the “Synodal Way,” which has been publicly rebuked by Pope Francis. But they are certainly representative of the ongoing, progressive lobbying for dramatic change in the Church, which will continue to exert influence on the Synod on Synodality assembly, meeting in Rome in October.

Complete Article HERE!

Catholic chapel where two men celebrated ‘marriage’ now subject to deconsecration

— File under:  Insulated, monolithic, callous, tone deaf church power structure

Both the pastor of nearby San Bernabé parish in El Escorial, Fr. Florentino de Andrés, along with the Archdiocese of Madrid, anticipate the deconsecration of the chapel as a result of the ceremony.

By ACI Prensa

The private Catholic chapel where two Spanish men celebrated their civil “marriage” last weekend is subject to “canonical effects” and deconsecration, according to the Archdiocese of Madrid and a Catholic priest with jurisdiction in the area.

The Holy Trinity chapel, located on the grounds of the Finca El Campillo, a property used as a wedding venue in the town of El Escorial, was the scene of a celebration of the two men’s civil marriage last Saturday.

Cristina González Navarro, who owns the property, told ACI Prensa, CNA’s Spanish-language news partner, that at the event inside the chapel “there was no priest” and that “a wedding wasn’t held,” but she refused to offer more details about what the ritual consisted of.

What is known, through images posted on social media, is that the chapel was full of guests and that the men, dressed in formal attire and holding hands, left the chapel walking down the aisle as a Catholic bride and groom do at the conclusion of a wedding ceremony for the sacrament of marriage.

According to photos on social media, some elements of the Catholic liturgy apparently were used during the ceremony, including an image of the Virgin of Hakuna by sculptor Javier Viver.

The two men exchanged rings and at one point knelt on white kneelers in front of the sculpture of the Virgin and before a cross made of two branches tied together.

On the shoulders of the men was draped a white cloth with blue stripes in a gesture similar to the one used in the veiling rite of the Mozarabic liturgy. In this Catholic rite, the wife’s head and the husband’s shoulders are covered and as they kneel they receive a blessing.

Statement from the Archdiocese of Madrid 

Father Florentino de Andrés, pastor of St. Bernabé parish in El Escorial, told ACI Prensa that the chapel has not been deconsecrated and that the ceremony was carried out without his knowledge. The priest was emphatic that “it was not with my permission.”

De Andrés also said that he will speak with the owners of the property to determine what took place and if confirmed as reported, he will call for the chapel to be deconsecrated.

The Archdiocese of Madrid also weighed in with a statement confirming that “it was not informed or consulted about the possibility of holding said celebration, being a unilateral act of the property [owners] that will have canonical effects in this regard. In no case is it permitted to perform a civil marriage within a religious venue.”

The Feb. 26 statement stressed that “family chapels can only be used for the purpose that the Church grants them,” and therefore “they cannot be a place for public religious celebrations, unless expressly authorized by the diocese.”

In addition, the archdiocese specified that “they cannot be used for commercial purposes or as places for civil celebrations of any kind. In fact, at the time [they were built] they were intended to be solely for the private devotional use of the family that owned it and in no case to be offered as an optional for-profit service of a company that plans social events.”

Beyond the controversy over the improper use of a Catholic church, those who own chapels that are located on private land are subject to ecclesiastical regulations (canons 1115 et seq.) for the correct use of these sacred places, as summarized by the Archdiocese of Madrid in its statement.

Complete Article HERE!