Bishop Olson: Carmelite nuns might be excommunicated

— Fort Worth’s bishop said on Saturday that one or more nuns might have incurred on Friday an excommunication, because of a “scandalous and schismatic” statement issued by a Carmelite monastery in Arlington, Texas.

Fort Worth Bishop Michael Olson in a video released June 11, 2023. Credit: Diocese of Fort Worth.

By The Pillar

While the bishop is competent to formally declare the nun excommunicated, he stopped short of that step Saturday, and did not indicate what his next steps might be.

Instead, Bishop Michael Olson warned Aug. 19 that Mother Teresa Agnes Gerlach might be excommunicated, along with several nuns living in the Arlington Carmel.

Olson wrote that on Friday, Gerlach “issued a public statement on the website of the Arlington Carmel by which she publicly rejected my authority as diocesan bishop and Pontifical Commissary.”

“Thus, it is with deep sorrow that I must inform the faithful of the Diocese of Fort Worth, that Mother Teresa Agnes, thereby, may have incurred upon herself latae sententiae ( i.e., by her own schismatic actions) excommunication,” Olson wrote.

The bishop’s warning came one day after a statement released on Friday from the Carmelite monastery of Arlington, Texas, in which both Gerlach and the monastery’s leadership group said they “no longer recognize the authority of, and can have no further relations with, the current Bishop of Fort Worth or his officials.”

Olson said Saturday that he believed the nun’s statement was an act of schism — a public rejection of his “authority as diocesan bishop and [as] pontifical commissary” of the nuns’ monastery. But while canon law would have permitted him to declare by decree that Gerlach was formally excommunicated, the bishop wrote instead only that her excommunication was a possibility.

He made a similar statement about the other nuns of the monastery, writing that they, “depending on their complicity in Mother Teresa Agnes’ publicly, scandalous and schismatic actions could possibly have incurred the same latae sententiae excommunication.”

It is not clear whether the bishop intends to initiate an administrative penal process to resolve clearly whether or not the nuns are excommunicated, or if the matter will remain ambiguous.

But Olson said the nuns’ monastery — over which the Vatican has given him authority amid a complicated dispute — “remains closed to public access until such time as the Arlington Carmel publicly disavows itself of these scandalous and schismatic actions of Mother Teresa Agnes.”

As the dispute continues, some sources close to the monastery have told The Pillar that Olson’s distinction between Gerlach and the other nuns could be significant — suggesting that Olson likely intends to urge the other nuns in the monastery to separate themselves from Gerlach.

Sources close to the monastery have told The Pillar that the nuns are facing acute psychological distress, and that some may not understand the stakes of the dispute.

Excommunication is an ecclesiastical penalty, intended to reform a Catholic who commits a significant canonical crime, and to encourage their repentance. A person who is excommunicated is prohibited from receiving sacraments or from exercising a leadership office in the Church.

In the case of Gerlach and other nuns, Olson suggested that they might have incurred a latae sententiae — or automatic — excommunication by their rejection of the bishop’s authority, which he characterized as an act of schism.

But because the bishop did not declare an excommunication formally, the nuns’ situation is ambiguous, limiting the practical effect of the “automatic” penalty in the administration of the monastery.

At issue could be Gerlach’s mental state. Amid a complicated dispute with Olson, the nun has claimed to be impacted at various times by significant medications. If her mental capacity is presently diminished by medication, canon law would require that Olson assign to her a lesser penalty than excommunication — and the bishop may intend to undertake a relatively thorough canonical process before declaring a penalty, in light of that possibility.

The bishop’s statement did not specify whether that is the case, or whether there are other reasons why he stopped short of formally declaring a penalty, even while characterizing the nuns’ actions as schismatic.

Canonists have suggested to The Pillar that in addition to his public statement, Olson could have issued to the nuns a formal canonical warning that they must repudiate the Aug. 18 statement within a certain timeframe, or see their excommunication publicly declared. But sources close to the monastery say there is no indication that Olson has yet sent any such formal warning, leaving his plans unclear.

The conflict between Bishop Olson and the nuns of the Carmelite Monastery of the Most Holy Trinity has been ongoing for several months, since Olson in May initiated a canonical investigation into their superior, Mother Teresa Agnes Gerlach, for allegedly admitting to violating her vow of chastity with an unnamed priest.

Lawyers for the convent and for Gerlach, both civil and canonical, have said that her supposed admission of an affair was made following a serious medical procedure, under the influence of painkillers, and when she was in and out of lucidity.

Olson, however, said the prioress had repeated her admission to him during an in-person conversation, in the presence of several other individuals. He said Gerlach was lucid and spoke clearly at the time, and was not recovering from surgery at the time.

The bishop claimed that the nun named the priest — who was identified in June by his diocese as Fr. Philip Johnson of the Diocese of Raleigh — during that conversation, and that the priest’s diocese of residence, his immediate superior, and his bishop had all been informed of the situation.

>The nuns, in response, filed a million-dollar civil suit against the bishop, as well as a criminal complaint alleging that Olson had stolen their property by seizing their phones and computers during a search of the convent. They have suggested that the bishop’s actions are financially motivated, and that he is seeking their donor list.

The bishop told the sisters he was restricting their access to Mass and confession until they withdrew the lawsuit. He restored their access to the sacraments on June 1, when he also issued a decree dismissing Gerlach.

His decree came one day after the Vatican appointed Olson “pontifical commissary” for the sisters and retroactively sanated any and all canonical procedural issues raised by Olson’s previous actions involving the monastery.

In June, the diocese also said that it was in communication with the local police department regarding serious concerns over “the use of marijuana and edibles at the monastery,” along with what it called “other issues that the diocese will address at another time and in a proper forum.”

The diocese released photos which it says are from the inside of the monastery. The images appear to show an office with several tables strewn with drug paraphernalia, dispensary bottles, branded marijuana products, bongs, and a crucifix.

But the nuns have apparently continued to recognize Gerlach as their superior, and they have made various appeals to Rome, including the objection that Olson had employed powers reserved for a criminal canonical investigation despite the mother superior’s alleged actions — while sinful — not constituting a specific crime in canon law.

The conflict escalated Friday, when the nuns released an unexpected statement rejecting Olson’s authority, alleging months of “unprecedented interference, intimidation, aggression, private and public humiliation and spiritual manipulation as the direct result of the attitudes and ambitions of the current Bishop of Fort Worth.”

“No one who abuses us as has the current Bishop of Fort Worth, has any right to our cooperation or obedience,” the statement said.

“For our own spiritual and psychological safety, and in justice, we must remain independent of this Bishop until such time as he repents of the abuse to which he has subjected us, apologizes in person to our community for it and accepts to make due public reparation,” the nuns wrote.

They also released on Friday a statement of support apparently written by former U.S. apostolic nuncio Archbishop Carlo Vigano.

“The repeated abuses of power by those who hold ecclesiastical Authority over religious Communities – especially communities of contemplative women – are part of a subversive plan carried out by corrupt and heretical Prelates whose purpose is to deprive the Church of the Graces which such Consecrated souls cause to descend upon Her,” the statement said.

The Vigano statement connected the conflict in Texas to Vigano’s long standing criticism of Pope Francis.

“I invite everyone to support the courageous resistance of the Carmelite Nuns of Arlington with prayer and material help, not only for the sake of supporting them but also in order to send a clear signal to those in the Church who believe that they hold absolute power, even to the point of contradicting with impunity the Authority of Christ, the Head of the Mystical Body.”

Those Friday statements from the Carmel prompted Olson’s Saturday statement, in which the bishop said that the Carmelite statement “has hurt me as a friend and as the bishop because of the deep wound this has cut in our unity as the Diocese of Fort Worth.”

Olson wrote that he “stand[s] ready to assist Mother Teresa Agnes on her path of reconciliation and healing.”

But while he addresses problems in the monastery, some Catholics in Fort Worth say that Olson has a record of acting rashly, or autocratically, amid disputes in the diocese. Some point to a group of Catholics which has submitted a petition to the Vatican calling for Olson’s removal, citing the Carmelite conflict and several other issues. The group says more than 900 people have signed a petition sent to the Vatican.

For his part, Olson has insisted that he is concerned for the spiritual welfare of his diocese.

“Since the late 1950’s the nuns of the Carmelite Monastery have sustained so many of us in our times of doubt, sickness, and grief with their prayers and devotion to their Carmelite vocations to pray in communion with the Church. Their example of prayerful fidelity has for many years strengthened the mission of Christ’s Holy Catholic Church in North Texas. I have personally relied on their prayers and have enjoyed a spiritual friendship with so many of the nuns,” he wrote Saturday.

“Please join me in praying for the nuns, and the restoration of order and stability to our beloved Arlington Carmel. May Saint Teresa of Jesus intercede on their and our behalf,” he added.

Complete Article HERE!

Denver Archdiocese sues Colorado over right to exclude LGBTQ people from universal preschool

— State’s non-discrimination requirements “directly conflict with St. Mary’s, St. Bernadette’s, and the Archdiocese’s religious beliefs,” the lawsuit says.

Denver Archbishop Aquila

By

The Denver Catholic Archdiocese along with two of its parishes is suing the state alleging their First Amendment rights are violated because their desire to exclude LGBTQ parents, staff and kids from Archdiocesan preschools keeps them from participating in Colorado’s new universal preschool program.

The program is intended to provide every child 15 hours per week of state-funded preschool in the year before they are eligible for kindergarten. To be eligible, though, schools must meet the state’s non-discrimination requirements.

The Denver Archdiocese, St. Mary Catholic Parish in Littleton and St. Bernadette Catholic Parish in Lakewood filed suit against Lisa Roy, executive director of the Colorado Department of Early Childhood, and Dawn Odean, director of Colorado’s Universal Preschool Program, on Wednesday.

The Denver Archdiocese and the Colorado Department of Early Childhood could not immediately be reached for comment.

“The Department is purporting to require all preschool providers to accept any applicant without regard to a student or family’s religion, sexual orientation, or gender identity, and to prohibit schools from “discriminat[ing] against any person” on the same bases,” the lawsuit said. “These requirements directly conflict with St. Mary’s, St. Bernadette’s, and the Archdiocese’s religious beliefs and their religious obligations as entities that carry out the Catholic Church’s mission of Catholic education in northern Colorado.”

The Denver Archdiocese said in the suit they do not believe adhering to their religious beliefs against accepting LGBTQ people qualifies as discrimination. The Denver Post published written guidance last year issued by the Denver Archdiocese to its Catholic schools on the handling of LGBTQ issues, including telling administrators not to enroll or re-enroll transgender or gender non-conforming students and explaining that gay parents should be treated differently than heterosexual couples.

The lawsuit said St. Mary’s and St. Bernadette’s each require their preschool staff sign annual Archdiocese-approved employment contracts affirming that staff abide by traditional Catholic teachings on life, sexuality and marriage. They require parents who send their kids to their preschools “to understand and accept the community’s worldview and convictions regarding Catholic moral issues like life, marriage, and human sexuality,” the lawsuit said.

The Denver Archdiocese argues in the lawsuit that the state has “cornered the market” for preschool services by providing universal funding and any preschool providers who don’t participate will be “severely disadvantaged” and forced to charge “significantly” higher fees, disadvantaging low-income families whose children attend Archdiocesan schools.

“Colorado did not have to create a universal preschool funding program, but in doing so it cannot implement that program in a way that excludes certain religious groups and providers based on their sincerely held religious beliefs,” the lawsuit said.

The lawsuit said enrolling children with gay parents into an Archdiocesan school “is likely to lead to intractable conflicts” because a “Catholic school cannot treat a same-sex couple as a family equivalent to the natural family without compromising its mission and Catholic identity.”

The lawsuit is seeking a jury trial and for the state to reverse its decision and allow the Denver Archdiocese to participate in the universal preschool program while giving them the ability to exclude LGBTQ students, staff and parents from their schools.

Complete Article HERE!

The other form of abuse in the Catholic Church

— When we hear the term “abuse” in relation to the Catholic Church, we immediately think of crimes of a sexual nature committed against children by the clergy.

By John Crothers

But there is another form of abuse taking place in the Church and it’s just as real. It’s called emotional abuse, and is most evident in the attitude of the Church hierarchy towards women.

It is characterised by such things as patronising language, silencing of voices, refusal to engage and failure to empower.

It can be subtle and may even go unnoticed. That’s because it is structural in nature, camouflaged within the rules and guidelines of the institution.

An example of this structural abuse is the Church’s exclusion of women from ministry, particularly ordained ministry, and the silence that surrounds it. There is no dialogue, no come back. Women are simply told that the Pope has spoken. The case is closed. No discussion will be entered into.

The silent treatment is often used by the Church hierarchy as a way of avoiding an uncomfortable exchange. I have experienced it myself.

Over my thirty-eight years as a priest in the Sydney Archdiocese I have written four personal letters to various bishops. Some of the issues I addressed were certainly contentious, but the letters were written respectfully and affably.

I didn’t receive a reply to any of those four letters.

A friend told me recently that some years ago she wrote to two consecutive parish priests in her parish asking for an explanation as to why women couldn’t be formally instituted as acolytes or lectors. She received no response from either priest.

It is true that Canon Law has now been changed to formally allow women to be instituted as acolytes and lectors, but the long delay in implementing the new policy seems to be another exercise in power and control by the hierarchy.

It is more than eighteen months since Pope Francis made the change, but no bishop has yet installed a woman as acolyte, at least in the Sydney Archdiocese, and no satisfactory explanation has been given for the delay.

Earlier this year I enquired as to the reason for the delay but only received a vague response saying that there is still no plan of how to exactly proceed with the matter.

Clearly there is a lack of will on behalf of the bishops to do anything to support women’s greater participation in the Church, even when the issue pertains to lay ministry rather than ordained ministry, as in the case of acolytes and lectors.

The same attitude was seen at last year’s Plenary Council when the Australian bishops voted down a motion asking them to accept women deacons in their dioceses if at some stage the Pope should allow women to be ordained to the deaconate.

In essence the bishops were prepared to defy the Pope rather than welcome women into their dioceses as deacons.

They later changed their vote after seeing the response by other members of the Council, particularly the women members, but how could they not have anticipated the hurt and sense of betrayal that would follow their decision.

The bishops’ unwillingness to bend in the area of inclusive language in the liturgy is another example where women are being subjected to indignity, and constantly having their self-esteem undermined.

Being told that words like “brothers” and “men” actually refer to women, is akin to saying “You are not important enough to even be mentioned.”

How easy it would be to make a change to more inclusive terms, but the bishops refuse to compromise in any way and expect women to simply grin and bear it.

Why is it that the Church hierarchy shows so little empathy with Catholic women and their struggle for greater participation in the life of the Church? Why do they never advocate on their behalf?

At least part of the reason is that most Catholic clergy spend little time conversing with women in any depth. Their world is a very male world.

They don’t understand the hurt experienced by women who feel let down by the hierarchy. They never feel their pain.

Added to that, most clergy have little or no experience of being marginalised. They don’t know what it’s like to have their voice silenced.

Bishops in particular have never felt the distress of being excluded, of being ignored, of being disempowered.

Then there is the broader patriarchal culture that pervades the Church hierarchy. It produces a club mentality among the clergy that is exclusive and elitist.

In the context of structural abuse in the Church, it’s a perfect storm.

The Catholic Church sees itself as a promoter of human rights. Pope Francis has spoken on numerous occasions defending the rights of women.

But there is an inconsistency here. As long as women are excluded in our Church, whether it be from ministry, from language, or any other type of exclusion, we are giving a message to the world that women should not have the same recognition and opportunities in life as men.

Until that changes, until women are given the same dignity, respect and opportunities as men, the Church will continue to contribute to the scourge of emotional abuse against women, which sadly is still so prevalent in our world today.

Complete Article HERE!

‘Blatantly homophobic’

— Missouri Catholic school accused of expelling A-student to punish mom

By

A Catholic school near Kansas City, Mo., has expelled an A-student because his mother objected to a ban on LGBTQ+ books, according to a report.

The Kansas City Starreported that St. John LaLande Catholic School in Blue Springs disenrolled Hollee Muller’s 11-year-old son Hunter after “prayerful consideration.”

A July letter from the school said both parents “stated both verbally and in writing you do not agree with nor do you support the teachings of the Catholic Church. After prayerful consideration and discussion among our school administration it is obvious we no longer have a partnership with you, since the values of your family are not in alignment with those of our school. Therefore, the school administration has made the decision to disenroll your child from our school.”

But the Mullers are longtime and active members of the church. Muller’s husband Paul even attended the school as a child, the report stated.

Muller said the problem began when a new priest “came rolling in hot” and started banning books, including a book about a polar bear with two mothers.

“I don’t think being blatantly homophobic is a teaching of the Catholic Church,” Muller told the paper. The school also banned the Duolingo language app for translating words like “gay” and “lesbian.”

Another news source, CNN 10, was discontinued “because its parent company is too liberal,” one mom said.

“I don’t consider myself liberal, but banning books, and Duolingo? Don’t punish the child for the parent. And honestly, Hollee did nothing wrong,” she said.

School officials declined to comment, but a statement suggested the Mullers broke a “Family-School Covenant.”

“When a family challenges Catholic teaching and curriculum decisions through sustained complaints to the school and diocesan administration, irreconcilable differences can arise. In these situations, it is in the best interest of the family and the school to separate,” the statement said.

Complete Article HERE!

Gotta have faith

— LGBTQ-inclusive spirituality books, part 1

by Brian Bromberger

At a time when evangelical/fundamentalist Christians are renewing their backlash against queer people, it’s imperative to remember there are other Christians appalled at this injustice and lack of compassion, who are supportive of their queer brethren, especially mainline Protestants and progressive Catholics.

Spurred on by the pandemic, these books mostly written by queer believers who want to supply succor and strength to those who have remained in the institutional church.

In this survey, many of these books are forming a nascent queer spirituality, which not only affirms LGBTQ people as loved by God and recognize the goodness and beauty of their experiences sexual and otherwise, but with spiritual practices helps them develop an existential well-being enabling them to weather oppression. We begin with Christianity, with other faiths in next week’s issue.

Called Out: 100 Devotions for LGBTQ Christians by E. Carrington Heath, $20 (Westminster John Knox Press)
Heath is a nonbinary Senior Pastor of the Congregational Church in Exeter, New Hampshire. These 3-5 minute devotions consist of a bible verse, a reflection, then a short prayer. Designed for progressive Christians, he covers topics such as coming out, relationships, chosen family, religious trauma, with such enticing titles as ‘Afraid of God?,’ ‘Alligators and Ice,’ ‘Open to Rearranging,’ ‘Compassion for the Bully,’ and ‘The Gifts of the Disagreeable.’ Perfect for a quick read right before you start your day for inspiration, strength, and fortification.

Queering Black Churches: Dismantling Heteronormativity in African American Congregations by Brandon Thomas Crowley, $29.95 (Oxford University Press)
Thomas, an African-American minister and a lecturer in Ministry Studies at Harvard Divinity School, provides an systematic approach for dismantling heteronormativity within African American congregations by first outlining a history of trans-and-homophobia in black congregations.

Then using the lenses of practical theology, queer theology and gender studies, he examines the theologies, morals, values, and structures of black churches and how their longstanding assumptions can be challenged. Drawing on the experiences of several historically Black churches that became open and affirming (United Methodist and Missionary Baptist examples) he explores how those churches have queered their congregations based on the lived experiences of Black Queer folks trying to subvert their puritannical ideologies.

Crowley wants to move beyond surface-level allyship toward actual structural renovation. At times theoretical, he winds up offering practical proposals for change that can be a valuable resource for students clergy, and congregants.

The Gospel of Inclusion, Revised Edition: A Christian Case for LGBT+ Inclusion in the Church by Brandan J. Robertson, $23 (Cascade Books)
An exercise in queer theology, Robertson is the Lead Pastor of an LGBTQ Missiongathering Christian Church in San Diego who makes a compelling case for queer inclusion based on an original contextualized reading of the six traditional passages referring to homosexuality in the Bible. He suggests that the entire thrust of the Christian gospel calls the church towards the deconstruction of all oppressive systems and structures and the creation of a world that celebrates the full spectrum of human diversity as honoring God’s creative intention.

Family of Origin, Family of Choice: Stories of Queer Christians by Katie Hays and Susan A. Chiasson, $21 (Wm. B. Eerdmans Publishing Co.)
A social scientist and a pastor asked their LGBTQ friends from church to help them understand how they navigate relationships with their affirming, non-affirming, and affirming-ish families of origin, even as they also find belonging in other families of choice. These are first-person personal stories and testimonies written by queer evangelical Christians as they come to terms with their sexuality and its impact on those closest to them. Useful for both cis-het and LGBTQ Christians who are interested in reconciliation and resiliency rather than walking away from the pain inflicted on them by the institutional church.

Queer Holiness: The Gift of LGBTQI People to the Church by Charlie Bell, $22 (Darton, Longman, and Todd)
Bell is a gay psychiatrist and ordained deacon in the Church of England. The book is a critique of that denomination’s treatment of queer Anglicans, but is also trying to develop a healthy LGBTQ spirituality that’s psychologically sound. Human experience, science, and reason are essential elements in developing a theology that celebrates God’s diversity in sexuality. “The Church has failed to provide good role models for LGBTQI people and we are wounding the body of Christ if we don’t repent and change our ways.” Bell is calling queer Christians to be prophets to the Church.

LGBTQ Catholics: A Guide To Inclusive Ministry by Yunuen Trujillo, $19.95 (Paulist Press)
Immigration attorney Trujillo has written a guidebook on how to start an inclusive LGBTQ ministry at your church, including the different types and levels, their purpose, their structures, the most common challenges, and best practices. She believes in a listening church and church of supporting people where they are, in whatever part of the journey they are in. She longs to see the day when queer Catholics will no longer need to ask, “Why stay?” LGBTQ Catholics are no longer invisible and dialogue has commenced. This seminal book focuses on Catholic parishes, but much of the guidelines would fit a church of any (or non) denomination.

LGBTQ Catholic Ministry: Past and Present by Jason Steidl Jack, $27.95 (Paulist Press)
A good companion book to Trujillo, Jack, who teaches religious studies at St. Joseph’s University in NY, provides a history of queer-friendly groups that have ministered to LGBTQ Catholics in the last 50 years, including Dignity (LGBT rights and the Catholic church), New Ways Ministry (support for queer priests and religious), Fortunate Families (straight allies/families), St. Paul the Apostle (a Paulist pro-LGBTQ parish in Manhattan), and Fr. James Martin, a Jesuit, whose ministry is trying to bridge the gap between the institutional church and the LGBTQ community. The book culminates in trying to create a new understanding of church that includes queer people and combats homo/transphobia.

God’s Works Revealed: Spirituality, Theology and Social Justice for Gay, Lesbian, and Bisexual Catholics by Sam Albano, 29.95 (Paulist Press)
Albano is the national secretary of DignityUSA and lays out well-argued theological arguments critiquing the Catholic Church’s treatment of Gay, Lesbian, and Bisexual Catholics as unjust and ignores their inherent dignity as God’s creation. He proposes a Catholic vision for same-sex marriage, a queer liberation theology, and an LGBTQI spirituality of suffering. He has some bold proposals but the schema is marred by its lack of inclusion of transgender Catholics, especially since he believes LGBTQI Catholics are called to be God’s friends in creating, loving, serving, and raising this world to new life.

I Came Here Seeking A Person: A Vital Story of Grace, One Gay Man’s Spiritual Journey by William D. Glenn, $29.95 (Paulist Press)
Glenn, a SF Bay area transplant, who began as a devout Catholic boy joining and later leaving the Jesuits religious order. He progresses go AIDS counselor and then later President of the SF AIDS Foundation, clinical psychologist, spiritual director, chair of the Board of Trustees of the Graduate Theological Union in Berkeley, as well as with husband Scott Hafner, is the cofounder of its Center for LGBTQ and Gender Studies in Religion. The book highlights key moments illustrating the above milestones in his life.

The title comes from Trappist author Thomas Merton, “suggesting the human journey is a series of seekings, the encounters we have with ourselves, others, and the divine presence.” He writes that the book isn’t a classical memoir, but “a recounting of two dozen+ encounters I have experienced that changed the direction of my life both in almost imperceptible ways and in ways that were utterly transformative,” whether it be a book, a person, a dream, an intuition, or a prayer experience. It’s evocative rather than full of biographical details.

It’s an honest, warts and all account of Glenn’s spiritual journey often moving and inspiring, integrating all his milestones through both a Jungian psychological lens, but also an Ignatian (founder of the Jesuits) spirituality prism too. The best chapters are the ones about AIDS and how it impacted his life. Also, Paulist Press, a mainstream Catholic publisher, is to be commended for producing four queer religious books in the last year, atoning for their previous absence of titles through the decades.

Gay Catholic and American: My Legal Battle for Marriage Equality and Inclusion by Greg Bourke, $26.00 (University of Notre Dame Press)
Compelling and inspirational memoir about information technologist Bourke, who became an outspoken gay rights activist after being dismissed as a troop leader from the Boy Scouts of America in 2012 and his historic role as one of the named plaintiffs in the landmark U. S. Supreme Court decision Obergefell vs. Hodges, which legalized same-sex marriage nationwide in 2015. After being ousted by the Boy Scouts, he became a leader in the movement to amend antigay Boy Scouts membership policies.

The Archdiocese of Louisville, because of its vigorous opposition to marriage equality, blocked Bourke’s reutrn to leadership despite his impeccable long-term record as a distinguished boy scout leader. Bourke describes growing up in Louisville, Kentucky living as a gay Catholic. With his husband Michael De Leon he has been active in a Catholic Church for more than three decades, bringing up their two adopted children in the faith. Bourke proud to be gay and Catholic was tenacious enough to fight for inclusion, that they are not mutually exclusive. Heartwarming and deeply affecting with the inside story behind the historic Obergefell case.

The Queer Bible Commentary, 2nd Edition, edited by Mona West and Robert E. Shore-Goss, $112 (SCM Press)
First published over a decade ago, it has been newly revised including updated bibliographies and chapters with new voices taking into account the latest literature relating to queer interpretations of scripture. Contributors, both English and American, draw on feminist, queer, deconstructionist, utopian theories, the social sciences and historical-critical discourses. The focus is both how reading from lesbian, gay, bisexual and/or transgender perspectives affect the interpretation of biblical texts and how biblical texts have and do affect LGBTQ+ communities.

It’s scholarly but accessible to the educated reader with cutting-edge contributions exploring faith, gender, sexuality, bodies, activism, and queer rights. Probably definitive for now and yes very expensive, but it’s the type of book you will use continually whether it be for preaching, education, or your own spiritual enrichment. Extensive citations allows one to research topics and themes. Indispensable and monumental.

Transforming: The Bible and the Lives of Transgender Christians, Updated and Expanded Edition with Study Guide by Austen Hartke, $20 (Westminster John Knox Press) and Margins: A Transgender Man’s Journey with Scripture, $19.99 (Wm. Eerdman’s Publishing Co.)
Both these authors weave their personal trans experiences into reflections on well-known biblical stories, such as eunichs for Christ/Acts’ Ethiopian eunich, Jacob wrestling with God, sex worker Rahab and the Israelite spies, Ezekiel and the dry bones, the transfiguration of Jesus, and trans implications of the resurrection, not as a moment but a process. They reveal how these stories have helped shape their own identities. Both believe transgender Christians have unique and vital theological insights for the church, especially new ways to think about gender with clever chapter titles like “God Breaks the Rules to Get You In” and “The Best Disciples Are Eunuchs.”

They unpack the terminology, sociological studies, and theological perspectives that affect transgender Christians, contradicting the notion God makes mistakes. Hartke is the founder of Transmission Ministry Collective, an online community dedicated to the spiritual care, faith formation, and leadership potential of transgender/gender-expansive Christians.

He has an MA in Old Testament/Hebrew Bible Studies. Kearns is an ordained priest, playwright, and theologian, who has given popular TED talks. Both books provide scriptural ammunition against religious critics who attack trans people as defying God’s binary creation of man/woman, promoting a more diverse, expansive view of the divine. “We know what it is to not fit in, to have to fight for a place for ourselves in the world and in the church.”

Help keep the Bay Area Reporter going in these tough times. To support local, independent, LGBTQ journalism, consider becoming a BAR member.

Colors of Hope: A Devotional Journal from LGBTQ+ Christians, edited by Melissa Guthrie, $16.99 (Chalice Press)
Inspired by the colors of the original Pride flag, the book explores the themes of sexuality, life, healing, sunlight, nature, art and magic, harmony and serenity, and spirit matched with a color encompassing a weekly scriptural reading and a daily reflection or activity that reminds readers we are all children of God.

Then each section has faith sharing questions, making this book ideal for prayer, Bible, meditation, and recovery groups plus the wider non-LGBTQ church, since the whole project is inclusive and the broadest spirituality imaginable. Each of the contributors are part of Alliance Q, the queer affirming ministry of the Disciples of Christ (a very progressive Protestant denomination). “What color is hope? Hoping in color brings the joy, beauty, and power of the rainbow to life.” Hope is presented here as an embodiment of all faiths and an act of resistance.

Complete Article HERE!