This Pride Month, Catholic Church shows clear, if subtle, shifts toward LGBTQ welcome

From welcoming trans women at the Vatican to promoting LGBTQ outreach around the world, some advocates say Pope Francis has created a space for inclusion without fear.

A rainbow shines over St. Peter’s Square at the Vatican, on Jan. 31, 2021.

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During the characteristically bombastic celebrations for Pride Month in many countries all over the world this June, the Catholic Church, guided by Pope Francis, has quietly shown welcome to the LGBTQ community, while avoiding changes to doctrine.

“Catholic LGBTQ ministry has been expanding astronomically in the last decade,” said Francis DeBernardo, executive director at New Ways Ministry, a Catholic outreach program aimed at promoting inclusion and justice for the LGBTQ community, in a comment to Religion News Service on Friday (June 24).

“Pope Francis’ welcoming statements and gestures are the main reason for this greater openness to LGBTQ people,” he added.

Six transgender women from different cultural and social backgrounds walked into the Vatican for a private audience with Pope Francis on Wednesday (June 22). The meeting was not announced on the pope’s daily schedule and was organized by Sister Genevieve Jeanningros, 79, known for her work with marginalized groups, including circus performers, the homeless and members of the trans community.

Jeanningros, who does her ministry from a chapel located in a small caravan parked next to a funfair in the Roman port town of Ostia, has known the pope since his election in 2013. She told the Italian online media outlet Fanpage that she asked Francis if she could bring more than one person to the Vatican, to which he allegedly answered: “Bring them all.”

One of the trans women who visited the pope, Alessia, said the meeting with Francis “was emotional” and “they felt welcomed.”

“On Pride Month I think this is an important message,” she said. “The best part of having spoken to Pope Francis is that it was simply a meeting among people and not focused on our differences.”

Pope Francis delivers his blessing as he recites the Angelus noon prayer from the window of his studio overlooking St. Peter's Square, at the Vatican, Sept. 5, 2021. (AP Photo/Andrew Medichini)
Pope Francis delivers his blessing as he recites the Angelus noon prayer from the window of his studio overlooking St. Peter’s Square, at the Vatican, Sept. 5, 2021.

This isn’t the first time Pope Francis, who once worked as a nightclub bouncer in his native town of Buenos Aires, Argentina, has shown openness and interest in welcoming members of the LGBTQ community. During the pandemic, he asked papal almoner Cardinal Konrad Krajewski to support a group of trans sex workers who had found refuge in a parish on the outskirts of Rome. The pope has written letters of encouragement to Catholics who minister to the LGBTQ community all over the world, and on Easter of 2021 he invited a trans community in Rome to meet him at the Vatican and helped them get vaccinated against COVID-19.

Pope Francis “has given people courage, and his approach of dialogue and accompaniment has given people a Catholic explanation for how LGBTQ inclusion can be authentically Catholic,” DeBernardo said.

The Catholic Church has not made any changes to doctrine concerning LGBTQ people, and according to its catechism, homosexual acts are “intrinsically disordered.” But Pope Francis’ message of welcome and inclusion toward marginalized people has had ripple effects in the Catholic Church, effects that have become especially evident during this Pride Month.

One example, DeBernardo said, “is how many Catholic parishes now participate in pride parades and festivals.” New Ways Ministry, founded in 1977, was accustomed to only one such example a year. “Now, Catholic parishes’ participation in pride events is becoming a normal part of pride celebrations, and a normal part of Catholic parish life.”

On Father’s Day (June 19), Alex Shingleton and Landon Duyka, a civilly married gay couple with two daughters, stood before congregants at Old Saint Patrick’s Church in the Archdiocese of Chicago to read a reflection on the homily.

“In all honesty, if you had told us as young boys who wasted countless hours of our lives in church trying to ‘pray the gay away’ that we someday would be standing in front of all of you in our Catholic Church talking about our family on Father’s Day, we would never have believed you,” they said in their reflection.

The Vatican City flag, left, and a pride flag. Images courtesy of Creative Commons
The Vatican City flag, left, and a pride flag.

Cardinal Blaze Cupich of Chicago has been an outspoken advocate for redoubling the Catholic Church’s effort to promote inclusivity and welcome of LGBTQ persons.

The Jesuit university of Fordham in New York City will be hosting a conference June 24–25 called “Outreach 2022: LGBTQ Catholic Ministry Conference,” which will address questions on how to minister to LGBTQ individuals in parishes, schools and at work. Bishop John Eric Stowe of Lexington, Kentucky, will be the keynote speaker at the conference, which will also tackle questions on mental health, race and theology for LGBTQ Catholics.

Across the Atlantic Ocean, in Germany, the Catholic Church has undertaken a “Synodal Path,” a massive consultation among bishops and the laity, to address issues ranging from female ordination to sexuality.

Yet, despite these welcoming signals, the Vatican’s Congregation for the Doctrine of the Faith issued a statement in March 2021 banning the blessing of gay couples, citing the concern that faithful might consider such unions equivalent to marriage between a man and a woman and stating that the Catholic Church “cannot bless sin.”

The decision was met with shock and dismay by many LGBTQ Catholics who hoped Pope Francis had ushered in a new era of acceptance within the church. Just weeks after the ban, German priests, in open defiance, blessed numerous gay couples in hundreds of ceremonies around the country.

LGBT activists and their supporters gather for the first-ever Pride parade in the central city of Plock, Poland, on Aug. 10, 2019. The parade comes as the country finds itself bitterly divided over the growing visibility of the LGBT community and as the government and powerful Catholic church denounce gay rights as a threat to society. (AP Photo/Czarek Sokolowski)
LGBTQ activists and supporters gather for the first-ever pride parade in the central city of Plock, Poland, on Aug. 10, 2019.

Pietro Morotti and Giacomo Spagnoli, a gay couple in Bologna, Italy, were among those who voiced on social media their disappointment in the Vatican ban. And this year, on June 11, after being civilly married, the couple walked to their nearby church of San Lorenzo di Budrio for an intimate “Thanksgiving Mass” with friends and priests. News of the event led to indignation by some Catholics, who saw the ceremony as in direct violation of the Vatican’s doctrinal decision.

The Rev. Maurizio Mattarelli, who oversees a parish group for the accompaniment of LGBTQ faithful called “In Cammino” (On the Way) told local media that the couple participated in his program and had been part of his parish for 30 years.

“Just a word of advice, don’t make theoretical judgements,” he said. “Try to get to know these two people, or homosexual couples, who participate in our group, in person.”

“The church is called to unite, not divide,” he added.

In a statement June 19, the Archdiocese of Bologna clarified the Mass was not a blessing of the union, adding that the diocese stands in opposition to “all discrimination and violence based on sexuality.”

The head of the Archdiocese of Bologna, Cardinal Matteo Maria Zuppi, was recently selected by Pope Francis to head the Italian Bishops Conference — a promotion viewed by some as the pope’s encouragement for a change of direction among the traditionally conservative episcopacy in Italy.

In 2018, Zuppi wrote the preface for the book “Building a Bridge” by the Rev. James Martin, promoting welcome and outreach to the LGBTQ community. In 2020, the cardinal wrote another preface for a book by Italian journalist Luciano di Moia, “The Church and Homosexuality,” offering pastoral guidelines to minister to gay Catholics.

Cardinal Matteo Zuppi, the new head of the Italian bishops conference, talks during a press conference in Rome, Friday, May 27, 2022. Pope Francis named a bishop in his own image, Cardinal Matteo Zuppi, as the new head of the Italian bishops conference, as the Italian Catholic Church comes under mounting pressure to confront its legacy of clerical sexual abuse with an independent inquiry. (AP Photo/Alessandra Tarantino)
Cardinal Matteo Zuppi, the new head of the Italian bishops conference, talks during a press conference in Rome, Friday, May 27, 2022.

“When our communities will begin to truly see people as God sees them, including homosexual people and everyone else, they will naturally begin to feel part of the ecclesial community, on the way,” Zuppi wrote in the preface to the book by di Moia.

Along with the promotion of Zuppi — considered ‘papabile’ by some, meaning eligible to be elected pope — Pope Francis has also been making moves to diminish the power of the Vatican’s doctrinal department this year. His Apostolic Constitution, “Praedicate Evangelium” or “Preach the Gospel,” published in March, stripped the department of some of its teeth, placing an emphasis on dialoguing with those who hold dissenting opinions, rather than imposing sentences.

And earlier, in January, the pope removed Archbishop Giacomo Morandi, the No. 2 official at the doctrinal department, considered responsible for the document banning gay blessings, from his position.

LGBTQ outreach and ministry “used to be something that was done rather secretly, with pastoral leaders wanting to stay under the radar,” said DeBernardo, but thanks to the efforts of Francis and others, he believes this work can now be done without as much fear of controversy or reprimand.

“In more and more parishes, LGBTQ people are not only welcome, but are becoming ministry leaders in all kinds of activities and programs, not just LGBTQ outreach efforts,” he said.

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Altar boys who testified at a priest’s trial say bishop also abused them

Two brothers allege that Gary Mercure, a former priest convicted of raping boys in Massachusetts, had sexually abused them with former Albany bishop

Bishop Howard J. Hubbard

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Two brothers who grew up in Warren County in a devout Catholic family allege that Gary Mercure, a former priest in their childhood parish who was later convicted of raping young boys in Massachusetts, had sexually abused them on multiple occasions over a period of years and that ex-Albany Bishop Howard J. Hubbard took part in some of the assaults.

In a series of recent interviews with the Times Union, the brothers recounted years of sexual abuse at the hands of Mercure beginning in the mid-1980s. They also had detailed those allegations when they testified at Mercure’s 2011 criminal trial in Pittsfield, where the former priest was sentenced to two decades in prison following his conviction on charges of raping two altar boys.

The men, now in their 40s, for the first time are publicly asserting that Mercure and Hubbard sexually abused the older brother on multiple occasions during encounters at Lake George motels, in the rectory of Our Lady of Annunciation in Queensbury, and in Mercure’s vehicle in Albany.

“The bishop forcefully denies the allegations; he’s never abused these gentlemen, never met these gentlemen, never abused anyone, whether it be a minor or an adult,” said Terence P. O’Connor, an Albany attorney whose firm is representing Hubbard in the sexual abuse cases. “The bishop wholeheartedly denies these allegations. He’s never abused either of these boys. He’s never abused anybody.”

The younger brother said he was sexually abused once by Hubbard, but that he — like his brother — had been sexually assaulted hundreds of times by Mercure beginning when they were about 8 years old and continuing into their high school years. Numerous other men, many of them former altar boys who worked alongside Mercure, also have leveled sexual abuse allegations against him.

The brothers asked to remain anonymous for this story. The Times Union does not identify alleged victims of sexual abuse without their consent.

The older brother said that “looking back on it now, it was almost as if Mercure was setting me up for the bishop to take over … especially going down to Albany or when the bishop would come into Lake George and come visit Mercure (at motels).”

Mercure had a close relationship with Hubbard, who has visited the former priest at the Massachusetts prison where he is serving his 20- to 25-year sentence, according to law enforcement sources.

The alleged abuse involving the bishop that took place in the rectory at Our Lady of Annunciation in Queensbury — a location where Mercure was also accused of sexually abusing other young boys — usually occurred in connection with events such as Christmas Mass or confirmation ceremonies. The older brother said Mercure would often ply him with money and alcohol, an allegation made by other alleged victims.

“John French, the pastor at that church, was constantly at odds with Mercure because kids — boys — were coming in and out of that rectory at Annunciation, and he had a strict policy that we were not supposed to be in that rectory,” the older brother said. “So Mercure went out of his way to make sure that French was out of there or gone when him and Hubbard were there doing their thing.”

He said that Mercure on occasion drove him to Albany and they would pick up Hubbard and drive into a park — he described a setting that appeared to resemble Washington Park — and pick up male prostitutes or men interested in having sex with strangers. He said those men would never have sex with him, but that Mercure and Hubbard would perform sexual acts in front of him.

He said that during the car trips to Albany, when he said he was also occasionally sexually abused by the priest and bishop, “I never was allowed inside where the bishop was. … I was always in the car or he would meet us someplace, sometimes a restaurant … but I could never go into the chancery.”

The older brother said that during the alleged encounters at Lake George motels, Hubbard maintained a low profile but Mercure often went out in public dressed like a tourist and without wearing his clergy collar. He said there were multiple sexual encounters in those motels involving the bishop, who would then leave quickly. The older brother said Mercure would sometimes hand him hundreds of dollars or take him out to dinner after the alleged incidents.

During one of the visits, the older brother said, Mercure and Hubbard got into an argument after they ran into people who knew Mercure. “The bishop was saying it was drawing too much attention — ‘You’re asking for trouble,’ ” the older brother recalled. “Hubbard had made comments that I overheard about how careless Mercure was about all this.”

Years to process

The new allegations against Hubbard have increased the number of individuals accusing him of sexual abuse to at least nine — seven of whom have filed lawsuits against the former bishop, the Catholic church or the Albany diocese. The lawsuits, among hundreds pending against the diocese, were filed under New York’s Child Victims Act, which lifted the statute of limitations for two years to give alleged victims the opportunity to sue their abusers or the institutions that may have harbored them.

O’Connor, Hubbard’s attorney, noted that an attorney for the brothers had reported their allegations against Mercure to the diocese in 2008, but had never told the organization about the allegations against Hubbard, including in the ensuing years when that attorney negotiated to have their counseling fees paid by the church.

“I would think that would have been a ripe time to raise the allegations,” O’Connor said. He highlighted another man’s allegation that Hubbard had abused him on a bus during halftime of an Army-Navy game at West Point Academy. O’Connor noted that before 2020, Army and Navy had not played a game at West Point since the 1940s.

The older brother said that in 2008, their family was in the midst of his father’s decadelong battle with a health condition that would later cause his death. He said O’Connor may not understand the complexities of suppressing the memories of childhood sexual abuse and dealing with a diocese that had never reached out to apologize to the many victims that Mercure was accused of raping when they were children.

He said that after he and his brother testified at Mercure’s criminal trial in Massachusetts, diocesan representatives, including two who attended the trial, did not thank them for their testimony that had helped secure the former priest’s conviction. He said that when Hubbard conducted a “healing” mass at Our Lady of Annunciation in Queensbury following Mercure’s criminal trial, the bishop never mentioned the victims — even though much of the sexual abuse occurred in an adjacent room.

“You have a man that’s been accused of multiple allegations throughout the years and the best question that (his) attorney has is, ‘Why didn’t they tell us about this sooner?’ ” the older brother said. “Not one time has there been any call from the bishop or anyone high up in that diocese apologizing or saying, ‘Thank you for getting up there and testifying and helping put this guy away where he belongs, because this is something we should have stopped years ago.’ ”

He said it’s noteworthy that Hubbard, who has acknowledged concealing clergy abuse and returning abusive priests to ministry after they had received counseling, has visited Mercure in prison but never reached out to the alleged victims of Mercure’s abuse.

There was an earlier — but cryptic — disclosure to the diocese about his allegation against Hubbard: The older brother’s claim of a second clergy member abusing him was shared with the diocese in 2014, when his attorney notified Michael L. Costello, the longtime attorney for the diocese, of a second abuser that the brother did not want to identify, according to letters exchanged between the attorneys.

The brothers’ attorney at that time, Tina Weber, said the older brother was not ready to come forward then about his allegations against Hubbard and, apparently because of that, Costello cut off communication with her for about two years. Costello, in a 2016 letter to Weber, noted he had raised concerns that the unidentified clergy member could victimize others, and he cited a memorandum of understanding between the diocese and New York’s district attorneys that required the church to notify them of any new sexual abuse allegations.

The older brother said that even though the diocese paid him and his brother $90,000 each in 2016 to cover their counseling, that agreement — which did not include compensation for “pain and suffering” — came only after they had endured years of the diocese allegedly failing to pay for their therapy sessions in a timely manner. The delays often required their attorney to have to call and demand payments be made. In addition, he said, the diocese tried to pressure them to sign a release enabling the church to receive copies of their therapists’ notes and other treatment records.

“They’re asking me to come forward and other people to come forward when Hubbard was still bishop? What do you think is going to happen?” the older brother said. “And their track record isn’t very good for how they’ve handled these accusations before in the past.”

The brothers said that when the allegations against Mercure were made public more than 14 years ago, they interpreted many of the public statements made by diocesan officials as implying that his sexual abuse of children involved isolated incidents and that his alleged victims were teenage boys experimenting with homosexual sex.

“We were getting beat up and lambasted like we did something wrong. We were kids — what did we do wrong?” the older brother said. “Why is Hubbard going down to that prison to visit (Mercure) instead of calling Tina to say, ‘What do your (clients) need?’ … It doesn’t give a victim a very good feeling that it’s OK for me now to come forward.”

‘Bad eggs’

The brothers recently agreed to tell their story publicly, they said, in part because of the manner in which they contend the Roman Catholic Diocese of Albany has waged a fierce legal battle to have their Child Victims Act lawsuit against the diocese and Our Lady of Annunciation thrown out of court.

The dismissal, which was affirmed by a mid-level appellate court but may be reviewed by the state Court of Appeals, centered on the diocese’s argument that the pair had relinquished any future claims for the abuse they endured when they signed an agreement in 2016 to receive the $90,000 payments for trauma therapy.

In a letter to their attorney, Costello described the diocese’s practice of requiring a “general release … which is intended to provide partial counseling and associated expenses permitting the victim to advance with healing and their lives.”

But, he added in the letter, “the limited assistance provided covers past/prospective counseling and indirectly recognizes pain and suffering through the counseling. Assistance resolution does not earmark or compensate explicitly for pain and suffering.”

Even though the Child Victims Act at that time had been stalled for years in the state Legislature, and with no indication it would pass, the brothers said they would not have signed that release if they thought it would have barred them from any future claims against the diocese.

“They treated (the brothers) almost like criminals during and after (Mercure’s criminal trial),” Weber said. “What they wanted is periodically to review what was going on, before they would authorize additional counseling sessions, which is why finally at one point (the brothers) said, ‘Can we just settle this somehow?’ That’s how the counseling package came into play: so they never had to deal with the diocese again.”

Kathryn Barrans, a spokeswoman for the diocese, said they have “provided considerable assistance to the victims/survivors in this case.”

“Prior to the settlement reached in 2016 with the victims/survivors and their attorney, the diocese provided payment for ongoing counseling assistance for them and a family member to the health care provider of their choice,” Barrans said. “The settlement, reached with the consent of their attorney, provided an additional $90,000 for each victim/survivor in this case.”

Weber countered that the diocese’s “go-to position has been, and always will be, victim shaming and blaming.”

“It is disingenuous, at best, to now suggest — both in court and in the court of public opinion — that my former clients received fair and just compensation,” Weber said. “It must be understood that the damage caused by the abuse as well as the dismissive actions of the diocese continues to traumatize my former clients on a daily basis.”

Last year, a lawsuit filed anonymously on behalf of a male plaintiff against the diocese and St. Edward the Confessor Roman Catholic Church alleged that in 1977 — the year Hubbard was appointed bishop — he approached the then-11-year-old boy at a carnival at the Clifton Park church and told the boy to accompany him to the rectory, and molested him.

“For a period of time I experienced a lot of anger toward religion, towards God, my beliefs,” the man who filed that lawsuit told the Times Union last year. “And over a period of time, I just realized that there’s just bad eggs. There’s certain people that are just rotten people, and Bishop Hubbard is just one of those people.”

Hubbard, who stepped down as bishop in 2014, issued a statement in response to the man’s lawsuit, saying: “I pray for the anonymous individual who filed this lawsuit that he will know the healing and peace of God’s love and will find the justice and closure he seeks. I know with absolute certainty that I did not abuse him because I know with absolute certainty that I have never abused a child or an adult, sexually or in any other way.”

In the Queensbury case, the younger brother said they were sexually abused by Mercure repeatedly over a period of about a decade beginning in the mid-1980s. He reiterated that Mercure and Hubbard had sexually abused him together only once, and that he and his brother did not know until years later, when they were adults, that they had both been victimized.

When asked why he was coming forward now, he said: “A lot of this is the frustration that there’s been zero accountability in the diocese. No convictions. The Child Victims Act is all smoke and mirrors. Hubbard continues to tell all these lies. It’s really hard to swallow. You get a lot of: ‘Just try to move on. You’re a male. It happened 30 years ago, get over it.’ But the effect it takes on your entire life — relationships, family, anxiety, nightmares.”

‘Dumbfounded’

Mercure was ordained in 1975 and served as a priest or associate pastor at St. Mary’s in Clinton Heights, St. Mary’s in Glens Falls, Our Lady of Annunciation in Queensbury and Our Lady of the Assumption in Latham.

In the mid-1990s, the diocese sent Mercure to a church-run hospital near Philadelphia, St. John Vianney, for undisclosed counseling and what church officials described as a “nervous breakdown.” That facility, according to a 2018 grand jury investigation by the Pennsylvania state attorney general’s office, was one of many facilities used by the Catholic church to secretly provide treatment to priests accused of sexually abusing children.

Mercure was visited by the brothers’ family members at St. John Vianney, where they thought he was being treated for anxiety. The parents were close to Mercure at Our Lady of Annunciation, where they had been eucharistic ministers and were unaware at the time of his alleged sexual abuse of their sons. During one of the family’s visits to the Downington, Pa., facility, Mercure allegedly fondled the younger brother after asking him to help carry some reading materials that he had received from the family to his room.

Years later, around 2000, the mother of two former altar boys contacted church officials and reported that her son had told her Mercure had once tried to kiss him on the family’s front porch.

The woman, who lives in another state and spoke to the Times Union several years ago on the condition she not be identified, said she was put in touch with Father Louis Deimeke, a diocese official who later retired.

“He wanted to know ‘What do you want from us?’ ” she said. “I said we don’t want any money. … I’m calling to protect other children.”

She said Deimeke acknowledged they’d “had problems” with Mercure.

Church officials would later say Mercure denied the allegations and resumed his ministry duties in Troy.

The woman said that about a year later she learned Deimeke would be at St. Mary’s Church in Glens Falls. She waited and followed him into the sacistry, where she introduced herself.

“He did not acknowledge me in any way, shape or form,” she said. “He continued to put his coat on and walked out the sacistry door and out of the church. I stood there dumbfounded.”

In 2008, after one her sons learned Mercure was still a priest at an area church affiliated with a school, he contacted then-Warren County District Attorney Kate Hogan and recounted years of alleged abuse at Mercure’s hands. On paper, it looked as though the New York statute of limitations barred any prosecution. But Hogan’s office investigated and learned Mercure had raped some of his victims in Massachusetts, where his crimes were not time-barred from prosecution.

Hubbard’s attorney last year told the Times Union that “people have come out of the woodwork” and filed lawsuits because they are looking to get money. The attorney acknowledged at the time that having seven accusers of Hubbard “doesn’t look great” but added that many of the “factual predicates of the lawsuits are completely ridiculous.”

Hubbard’s handling of sexual abuse in the diocese as bishop from 1977 to 2014 faced further scrutiny recently when it was revealed that he had testified under oath in a deposition last year that he and the diocese systematically concealed incidents of child sexual abuse and did not alert law enforcement agencies to avoid scandal and preserve “respect for the priesthood.”

The former bishop also confirmed that many of the records documenting the sexual abuse allegations were kept in secret files that only he and other top church officials could access. He said the “sealed” files included allegations of abuse as well as records on priests accused of other forms of wrongdoing, such as financial misconduct or alcohol abuse.

The deposition, which was released after attorneys removed the names of alleged victims, confirms the efforts by the former bishop and the diocese to conceal incidents of sexual abuse when Hubbard was bishop of the 14-county district.

Hubbard also testified about his reluctance to adopt a “zero-tolerance” policy for child sexual abuse perpetrators, and he acknowledged that despite the diocese keeping the sealed files on priests accused of child sex abuse, he did not review the files kept by his predecessor to confirm whether any priests active in ministry during his tenure were child predators.

“There was a sense in those days that these crimes should be handled with a minimum of publicity that might re-victimize a minor,” Hubbard had said, adding that church leaders’ “failure to notify the parish and the public when a priest was removed or restored was a mistake.”

In Hubbard’s testimony, he acknowledged that Mercure was the only sexually abusive priest he had removed from the clerical state — and that the removal took place only after Mercure had been convicted of rape and sentenced to prison. In an interview with the Times Union roughly a decade ago, Hubbard declined to say why he had never met with Mercure’s victims or their families, but had visited Mercure in prison.

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Lay ‘reflection’ raises doctrinal, liturgical questions in Chicago archdiocese

Old St. Patrick’s Church, Chicago, Il.

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As the Archdiocese of Chicago calls for liturgical orthodoxy in its implementation of Traditiones custodes, at least one parish has permitted lay people to give a homiletic reflection, despite the Church’s requirements that a homily be given at Sunday Mass, and that homilies can be preached only by ordained ministers.

The Archdiocese of Chicago declined to comment on liturgical and doctrinal questions concerning a June 19 Mass at Chicago’s Old St. Patrick’s Church.

Instead of a homily after the Gospel, the celebrant invited two men to the ambo to offer a Father’s Day “Gospel reflection,” which the priest said was a custom in the parish.

The two men – identified as Alex Shingleton and Landon Duyka – described as “miracles” their same-sex civil marriage and the adoption of two daughters, comparing those moments to the multiplication of the loaves and fishes in the Gospel reading.

“This week Chicago is celebrating Pride, and today is Father’s Day, and conveniently we tick both of those boxes,” one of the men said, to laughter from the congregation.

“Let’s be honest, there are probably not too many gay dads speaking on Father’s Day at many Catholic Churches on the planet today.”

Canon law stipulates that a homily is “reserved to a priest or deacon” and “must be given at all Masses on Sundays and holy days of obligation which are celebrated with a congregation.”

While the parish did not refer to the men’s reflection as a homily, it came after the Gospel reading -when the homily usually takes place – and immediately ahead of a blessing for fathers, and then the recitation of the Creed.

During their reflection, the men said they had felt unwelcome at other Catholic churches over the years, but were impressed by St. Patrick’s message of “radical inclusivity.”

They recalled attending an LGBT meeting when they first came to the parish, at which they recalled a priest saying that “that while other Catholic churches and their leaders may be tone deaf, Old St. Pat’s has figured it out.”

“Today we had the Gospel where Jesus fed the masses from five loaves and two fishes – clearly a miracle. Something that is unexplainable, unexpected, and truly marvelous, where something that started small became a huge blessing,” Shingleton said.

“Well, our journey to fatherhood has been marked by a series of events that started small, but became huge blessings. And while they may not meet the strict definitions of miracles – meaning no one will be gaining sainthood here today – they are unexplainable, unexpected, and truly marvelous nonetheless.”

The men said that they discussed wanting children on their first date, in 2004.

“The first miracle of our story came in 2007, when gay marriage – which was then called civil union – became legal in the United Kingdom, which is where I’m from,” Shingleton said.

They described their adoption of two baby girls as additional miracles, given that they took place at a time when many states did not allow same-sex couples to adopt.

“The final miracle in our story is here – Old St. Pat’s,” Duyka said.

The pair has lived in many different cities, and experienced many different Catholic parishes, Duyka added. In many of these churches they felt unwelcomed, he continued, citing a homily that described gay marriage as sinful and parishioners who would not shake their hands during the Sign of Peace.

“We wanted to raise our children in the Catholic Church…” he said. “On the other hand, we didn’t want to expose our children to bigotry and have them feel any shame or intolerance about their family.”

The men said they felt affirmed at Old St. Patrick’s, where they have now been members for 10 years.

“On this Father’s Day, during Pride, we pray that if you are ever given the opportunity to stand up for families like ours, that you will do so,” Duyka said. “Because our voices are very strong, but they are not nearly loud enough without yours.”

The Catechism of the Catholic Church explains that people who identify as LGBT “must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided.”

In 2021, Chicago’s Cardinal Blase Cupich urged Catholics to “redouble our efforts to be creative and resilient in finding ways to welcome and encourage all LGBTQ people in our family of faith.”

In the same year, the Vatican’s Congregation for the Doctrine of the Faith confirmed that “it is not licit to impart a blessing on relationships, or partnerships, even stable, that involve sexual activity outside of marriage … as is the case of the unions between persons of the same sex.”

“The presence in such relationships of positive elements, which are in themselves to be valued and appreciated, cannot justify these relationships and render them legitimate objects of an ecclesial blessing, since the positive elements exist within the context of a union not ordered to the Creator’s plan,” the CDF added, in a text approved by Pope Francis.

Nevertheless, the CDF in 2003 said it would be unjust for civil governments to develop a definition of marriage that includes same-sex relationships.

And in 2006, the U.S. bishops’ conference explained that “the Church does not support the adoption of children by same-sex couples, since homosexual unions are contrary to the divine plan.”

The General Instruction of the Roman Missal explains that “the homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person.”

The Archdiocese of Chicago was among the first U.S. dioceses to announce a comprehensive liturgical policy after the Congregation for Divine Worship issued instructions on the Extraordinary Form of the Mass last December. The instructions accompanied Pope Francis’ apostolic letter Traditionis custodes.

Citing an opportunity for the priests of the archdiocese to promote unity within the Church, Cardinal Blase Cupich banned the celebration of Mass in the ad orientem posture – facing east, away from the congregation – without permission.

Priests who have permission to celebrate the Extraordinary Form of the Mass must also celebrate the Novus ordo one Sunday a month, as well as on Christmas, Triduum, and Pentecost under the Chicago policy, and readings must be proclaimed in the vernacular at Latin Masses.

In a January 5 letter announcing new norms, Cupich urged Chicago priests “to faithfully adhere to the liturgical norms, so that as the Body of Christ, our worship of God may always enrich and never diminish the faith of our people.”

Citing Benedict XVI, the cardinal encouraged Masses “being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this missal.”

Complete Article HERE!

Residential School Justice Requires More Than Jail Sentences

Marieval Indian Residential School

By James Murray

After an 11-year investigation into abuse at the Fort Alexander residential school, RCMP charged a retired priest on Friday for the sexual assault of a 10-year-old girl.

The charge against Arthur Masse was hardly a surprise. You don’t have to travel far to hear from survivors who live mostly in Sagkeeng First Nation that conditions at the school were horrific, abuse was rampant and that predators were everywhere.

The only surprise for most of us is that a charge happened at all.

For decades, victims of abuse have told strikingly similar stories about life at Fort Alexander residential school, which was run by the Oblates of Mary Immaculate until 1970.

Survivors have shared with their families, clergy, political leaders and police about what they have experienced. Some have even published books, like author Theodore Fontaine, or appeared on the nightly news, like Phil Fontaine did in 1990.

In 2010, when documents corroborating accounts of the abuse came to light, Manitoba RCMP opened up an investigation.

Eleven years, 700 interviews, 80 investigators, and 75 witness and victim statements later, a single charge was announced.

A single charge.

“The question may be asked: Why, with all this work, was there one charge laid and not many?” RCMP spokesperson Sgt. Paul Manaigre told media on Friday. “Unfortunately, due to the passage of time, many of the victims are not able to participate in the investigation, whether that be for mental or physical health reasons, or because the victim is now deceased.”

A far more likely truth is that “authorities” don’t believe survivors.

I know this first hand.

My grandfather experienced brutal abuse at Fort Alexander.

One day, while working in the field, he couldn’t lift a pail of water. When he started crying, the priest beat him so badly in the head he lost much of his hearing on one side.

He was six.

In the basement of the school was a room students who were forced to sit silently for hours on threat of violence or work in dangerous conditions with scalding water in the laundry room.

If anyone acted out — or sometimes for little reason at all — beatings with the “lash” were a regular occurrence, and would take place for all to see.

My uncle Elmer, my grandfather’s older brother who attended alongside him, told our family that some nights boys who had been lashed would cry all night in bed from the pain.

“I often wondered how men and women who professed to be Christians and were serving in religious orders could be so mean and cruel. Their sole purpose seemed to be to break our spirits,” he said.

Then, my uncle said something else about Fort Alexander residential school I’ll never forget.

“I don’t remember ever hearing a kind word during my three-year stay in the school,” he said. “I suppose being brought up in such a cruel and loveless environment affected our later lives.”

This raises the toughest reality to discuss about Fort Alexander residential school: the sexual abuse.

My grandfather experienced it there too, leading to decades of self-harm, alcoholism and his abuse (physically, not sexually) of his own children.

I share these horrific details not because I want to, but because I have to.

It’s a story our family carries.

To change cycles and patterns of violence, I must face this horrific legacy from my life.

This is why survivors should guide our next move.

In this case, the alleged perpetrator is almost finished his life. If found guilty, and if the family of the survivor wants him to go to jail, we should not argue with them.

Most survivors, however, do not want “justice” in the form of jail time but reconciliation for their families, communities and future generations.

The justice system, both provincially and nationally, is sorely inadequate in this regard.

It is not enough to simply charge an old man, but rather to help heal the thousands of lives damaged by the institutions that hired, protected and ignored the stories for decades.

This means Indigenous-led health supports, particularly for abuse survivors and their families. It means language revitalization programs. It means restoring and recognizing Indigenous governments on their own terms.

And not doubting survivors when they share their stories.

It shouldn’t take millions of dollars and hours of work to legitimize dozens of similar accounts, but apparently it does if you’re Indigenous.

Let’s change that.

Complete Article HERE!