As New Ways Ministry announced in a prior post, Rev. James Martin, SJ, will receive our Bridge Building Award in recognition of his work to bridge LGBT people and the Catholic Church.
Event Description
After introductions and receiving the award, Rev. Martin, SJ, will offer a reflection. The event will conclude with an hors d’oeuvre reception. Click the blue links below for more information.
By Bob Shine, New Ways Ministry, September 22, 2016
Yet another gay church worker has been fired for exercising the right to civil marriage, this time in Rhode Island.
On Monday, Michael Templeton was fired as Music Director for the Church of St. Mary in Providence. Templeton described the meeting during which he was fired as “bizarre, unprofessional, and inappropriate,” reported Go Local. He said further of the meeting, which included the parish’s pastor and a diocesan official:
” ‘What I can tell you about the conversation, is that from what I’ve read, it’s consistent with the other situations I’m aware of around the country — that they say because of the public nature of your ministry, and the inconsistency of your life choices, that we are requiring your resignation. . .
” ‘What I can say is that I am aware of Catholic educators and administrators around the country facing this — I’ve seen this happen to some colleagues in the music ministry, and they’re all heartbreaking stories. . .These are people giving their best, they’re faith-filled Catholics. It chips away a little each time.’ “
Templeton, who had worked at the Church of St. Mary for more than five years, said he was transparent about his relationship and then his 2015 marriage. He said he has “worked hard to live a life of integrity, which means never hiding,” and until now has been able to “do things that I love with the talents and gifts I have,” including music ministry in the Catholic communities for the past twenty-four years.
From 2006 through 2012, the Church of St. Mary had been administered by Franciscan Friars of the Holy Name Province. Templeton has been involved with Franciscan ministries since attending St. Bonaventure University, Olean, New York, and had worked at another Providence church for a time before coming to the Church of St. Mary. St. Mary’s parish had developed a reputation as a welcoming community, Templeton explained:
” ‘I came to St. Mary’s for what it is and who they welcome, whether they come from reformed lives of addiction, or come from divorce and are remarried, whatever the reason. I want to be clear — I did not resign, I was relieved of my duties.’ . . .
” ‘My heart breaks because this brings to light what “safe” means to people. I feel this action represented more than me in my role. It represents people who have been marginalized and thought of as “less than” for a whole host of reasons.'”
The Diocese of Providence took over the administration of the parish from the Franciscan Friars two years ago. The administrative shift means the parish is now overseen more directly by Bishop Thomas Tobin, who has a very LGBT-negative record.
Parishioners and the local community have rallied around Templeton, who said he was “overwhelmed by the outpouring of love and support.” He added:
” ‘Friends from high school, college, have all left amazing messages. I’m not a media person, I’m not seeking attention. I just want to open the conversation again. I hope people keep their faith, hold their heart, and keep the conversation going on this.’ “
Templeton posted on Facebook that the incident is “one moment in time and life surely goes on. God is good.” His message now is clear, reported Go Local:
” ‘People need to follow their heart. I feel strongly I give the best I can and what that means is bringing people closer to God through music. . .I pray for those people to follow their heart and conscience. The God I believe in is a merciful God. The Pope has called us to a year of mercy and I invite people to heed that call.’ “
Michael Templeton has exhibited a grace and concern for the faith community that was seemingly absent in church officials’ decision to fire him. He joins the more than 60 church workers who have lost their jobs in LGBT-related employment disputes in recent years. During this year of mercy, may the God of mercy be with those like Templeton who have been treated unjustly and wrongly.
For Bondings 2.0‘s full coverage of this story, and other LGBT-related church worker disputes, click the ‘Employment Issues‘ category to the right or here. You can click here to find a full listing of the more than 60 incidents since 2008 where church workers have lost their jobs over LGBT identity, same-sex marriages, or public support for equality.
By Francis DeBernardo, New Ways Ministry, September 21, 2016
On Bondings 2.0, we often report on the way that Pope Francis’ positive approach to LGBT issues is affecting the way that bishops around the world have been speaking about such topics. An article on Crux, however, tells an opposite story: that Pope Francis’ negative comments about “gender theory” and “ideological colonization” are encouraging bishops around the globe to speak similarly when marriage equality or transgender rights are discussed.
Reporter Inés San Martin looked at examples of bishops’ statements coming from Colombia, Mexico, and Spain to make the case that the pope’s ideas about gender are taking root in episcopal discourse.
Cardinal Rubén Salazar Gómez
In Colombia, Cardinal Rubén Salazar Gómez of Bogota and Archbishop Ettore Balestrero, the papal envoy to that nation, have recently protested the revision of school textbooks which will include discussions of gender identity, sexual orientation, and LGBT parenting. Salazar’s rhetoric closely echoes statements by Pope Francis:
“ ‘We reject the implementation of gender ideology in the Colombian education, because it’s a destructive ideology, [it] destroys the human being, taking away its fundamental principle of the complementary relationship between man and woman,’ Salazar said.
“The cardinal also said that the Church respects people with a different sexual orientation, and that as an institution it’s looking for constant opportunities for dialogue.
“ ‘Individual rights can’t go against the rights of the community,’ Salazar said. ‘What we need to accomplish is a deep respect of everyone without the imposition of ideologies.’ “
(As an aside, I would be very interested in knowing what opportunities for dialogue the cardinal seeks. It would seem that discussing the new textbook revisions with LGBT people and with the people who are supporting the changes would be an ideal opportunity for dialogue. It makes one wonder why he has not done so.)
The efforts of the churchmen were successful. According to the news article:
‘The cardinal, together with the papal envoy in the country, Archbishop Ettore Balestrero, met with president Santos and Parody the day after the rally. Soon after their meeting, the president said in a press conference that the country had no intention of promoting gender ideology, and promised the textbooks would be re-written.’
Cardinal José Francisco Robles
In Mexico, where marriage equality is currently an issue of national debate, Cardinal José Francisco Robles of Guadalajara, who is also president of the nation’s bishops’ conference, has also used Pope Francis’ concept of “gender ideology” to bolster opposition to the proposed federal law. Robles stated:
“The future of humanity is played in marriage and the natural family is formed by a heterosexual couple.
“The proliferation of the mentality of gender ideology moves with a flag of acceptance, promoting the values of diversity and non-discrimination, but it denies the natural reciprocity between a man and a woman.”
Bishop Demetrio Fernandez
The example from Spain concerns remarks made by Bishop Demetrio Fernandez in opposition to a proposed law which would criminalize hate speech against LGBT people. Fernandez called the proposed law “an attack on religious freedom and freedom of conscience.” In a later interview, he strongly echoed what are probably the harshest language Pope Francis has used to discuss an LGBT topic. In an interview, the pontiff compared gender theory to nuclear arms. Fernandez statement echoing this metaphor is:
“[G]ender ideology is an atomic bomb that wants to destroy Catholic doctrine, the image of God in man, and the image of God the Creator.”
It is definitely disturbing that bishops are echoing the pope’s negative language on these topics. More disturbing, though, is the fact that the pope’s and these bishops’ words reveal an immense lack of information on gender and transgender people. For instance, the Crux article quotes Pope Francis as saying “gender theory is an error of the human mind that leads to so much confusion,” and that this view of gender is one reason why “the family is under attack.”
If the pope and bishops would listen to LGBT people’s experience, they could understand that what they claim is “theory” and “ideology” is actually a very human and holy phenomenon. They would also realize that LGBT advocates are not attacking anything, but just trying to help people live whole and full lives. Far from attacking the family, the experience of families with LGBT members shows that acceptance of these realities can promote family harmony, unity, and strength. LGBT people are not enemies of the church, but faithful members who can help it grow. Since LGBT people’s experiences are lived realities, it seems that the only people promoting “theory” and “ideology” in these discussions are the those who insist that gender binaries are set in stone.
By Glen Bradley, New Ways Ministry, September 20, 2016
The Catholic director of a popular ecumenical LGBT website has stepped down from his position after years of service that grew the site into one of the leading LGBT Christian resources on the web.
James Rowe
In a September 9, 2016, blog post on the site, Believe Out Loud, James Rowe announced, after nearly 5 years as director, he would step down on September 15th. He also shared parts of his faith journey influenced by his time at the organization.
Rowe said that in the 1990s, he began to explore LGBT religious thought, and he learned, “to not only embrace my love for God—I also felt inspired to do more.” Yet, while grew up gay and Catholic he, “didn’t know what to do, or even where to turn… turning to the Catholic Church didn’t feel like an option….” He was distraught being unable to reconcile these two aspects of his identity.
A turning point came when he saw Believe Out Loud’s rainbow cross logo (see below). Rowe described his feelings the first time he saw it:
It triggered something inside that I still can’t put into words, but I knew I found something special. I finally felt for the first time not just the permission to believe—but the permission to believe, OUT LOUD!
Believe Out Loud’s rainbow cross
He returned to the Catholic Church, which he described as “the church that I not only felt most a part of, but the church that I thought could use some serious help.”
Deeper contemplation on his faith journey led to his first Believe Out Loud blog post on being gay and Catholic titled, “Why Can’t This Mister Be A Sister?” In this post, Rowe wrote about his desire as a young boy to become a nun. Writing about the desire helped him reinterpret the experience:
For the first time, an experience from my childhood that I had always associated with embarrassment and shame became one of the proudest moments of my young life.
Rowe explained that the blog post became his catalyst for integrating his identity as a gay man with his Catholic faith and community. Rowe also credits New Ways Ministry’s co-founder with having an influence on his spiritual development:
From there, everything changed. I met an amazing nun named Sister Jeannine Gramick who continues to inspire me each and every day with such a heart full of grace and a commitment to LGBTQ justice. I am certain that when our church finally gets it right, LGBTQ Catholics decades from now will be celebrating her elevation to sainthood. She’s THAT special!
Rowe listed other exciting and powerful moments, such as when he participated in , a Mass with LGBTQ Catholics in front of the Stonewall Inn in New York City. He has also been a regular at annual Masses during Pride month. Other times were when he found “several Catholic Churches that welcome and affirm me and my LGBTQ siblings as the beloved children of God that we are.”
He thanked the bloggers, partner organizations, supportive clergy and communities, and the Believe Out Loud staff saying:
James row (third from the left) and Believe Out Loud Staff
You all have empowered me more than you’ll ever know.
And from the bottom of my very gay and very Catholic heart—thank YOU for helping me Believe Out Loud!
Rowe will come out of “retirement” for a while on Sunday, October 2, 2016, when he will speak at a prayer rally which is part of the Pilgrimage of Mercy, sponsored by the Gay and Lesbian Alumni of Notre Dame and St. Mary’s College. The event will begin in New York City’s Central Park at 11 a.m. For more information, click here.
New Ways Ministry prays in thanksgiving for James Rowe’s contributions, and we pray that his future endeavors will bring him many blessings!
James Rowe’s original post came from his Believe Out Loud’s blog post on September 9, 2016, and can be viewed here. Rowe’s profile and other Believe Out Loud blog posts are accessible here.
“This Month in Catholic LGBT History” is Bondings 2.0’s series to educate readers of the rich history—positive and negative—that has taken place over the last four decades regarding Catholic LGBT equality issues. We hope it will show people how far our Church has come, ways that it has regressed, and how far we still have to go.
Once a month, Bondings 2.0 staff will produce a post on Catholic LGBT news events from the past 38 years. We will comb through editions ofBondings 2.0’s predecessor: Bondings, New Ways Ministry’s newsletter in paper format. We began publishing Bondings in 1978. Unfortunately, because these newsletters are only archived in hard copies, we cannot link back to the primary sources in most cases.
1982: San Francisco’s “Homosexuality and Social Justice” Report
By Francis DeBernardo, New Ways Ministry, September 19, 2016
In September 1982, a group working for the Archdiocese of San Francisco released a major report entitled “Homosexuality and Social Justice” which proposed many progressive policies, including the idea that the Roman Catholic disapproval of gay sexual relationships was itself a social justice issue.
The 150-page report was prepared by the Task Force on Gay/Lesbian Issues of the Commission on Social Justice of the archdiocese, offered 54 recommendations and insights for church leaders. According to the September 16, 1982 edition of The Monitor, the archdiocesan newspaper, Task Force Chairperson Kevin Gordon commented on the historical significance of the report, saying:
“This is a moment of incredible opportunity or incredible vulnerability, especially since this report comes out of San Francisco. If not here, then where?
“We have before us a real critical moment. We should seize the moment now.”
Indeed words like “critical” and “incredible” were not overstated. According to The Monitor, the Commission on Social Justice began the deliberations on the report in May 1981 “to respond to an increase of anti-gay/lesbian assaults in San Francisco, and tensions within the predominantly Latino Mission District and the predominantly gay/lesbian Castro District–which border each other.” The Commission unanimously accepted the report, which covered topics such as: “homosexuality, social justice, and violence,” “language–moral and political dimensions,” “spiritual lives of homosexuals,” “family,” and “homosexuals in priesthood and religious life.”
The report made 54 recommendations, some which were controversial then, and some which would still be controversial. One significant feature of the report was that it did not accept the magisterial distinction between homosexual orientation and homosexual behavior, seeing such a distinction as irrelevant to the lives of gay and lesbian people. The report stated:
“In listening to and learning from the real voices and real experiences of the lesbian women and gay men of San Francisco, the present Task Force did not find any sizeable population espousing an orientation/behavior distinction, that is, holding to lifelong venereal abstinence outside of marriage as being a particular value. The values were more often attested to were the courage to search for meaning , and to report on that search.
“The Task Force heard people say over and over: we do not experience our active sexual lives as evil, but as good, worthy of human beings, and often beautiful. Like anything human, they are imperfect, with ambiguous and demonic aspects, selfishness, dishonesty, etc. But our active sexual lives and loves stand out in our experience as essentially good and spirit-filled.”
But perhaps the most controversial aspect of the report was its introductory section, of which The Monitor said:
“In an introductory section subtitled, ‘The Church as Oppressor,’ the Report states that the Roman Catholic Church does not have a viable sexual ethic, not only regarding homosexuality, but also regarding contraception, divorce and remarriage and premarital sexuality.
“It says: ‘. . . the question is whether the Roman Catholic Church really has a viable and embodied sexual theology to begin with. If the Roman Catholic Church is ever to regain credibility in matters sexual, it will need to develop an appropriately sophisticated sexual ethic beyond what it has at present.
” ‘At present its positive ethical guidance is essentially fashioned for sacramentally married people in procreative unions. For all the others, for instance, the 50 million single people in the United States over 18, sexual options are few, if any.”
The Monitor highlighted some of the key recommendations:
that Archdiocesan agencies examine how Roman Catholic agencies themselves might be conduits of oppression to lesbian women and gay men through their own attitudes and practices in parishes, schools, diocesan offices, chanceries, seminaries, religious communities and in the Catholic media.
that Catholic agencies develop internal programs to combat homophobia and sexism.
that Catholic agencies both critique and work with the criminal justice system to eliminate anti-gay/lesbian violence.
that organizations such as Parents and Friends of Lesbians and Gay (PFLAG) be given space and welcome within a parish community.
that the Archdiocese in concert with parish churches and other community agencies assist lesbian/gay parents and their children in working through the split-up of marriages, the restructuring of family units. . ..
the end of sexual orientation screening for parochial school jobs, adoption, and foster care.
the encouragement of gay student groups at parochial schools.
the admission of “self-accepting” gay and lesbian people to the priesthood and religious life.
Dr. Thomas Ambrogi, the director of the Archdiocesan Commission on Social Justice, explained that the report was “not an official statement of the Archdiocese itself, ” and that the Commission had “semi-autonomous status and . . . acts on its own initiative and conscience in studying issues in the light of the Catholic social tradition.” Still, a Time magazine article dated October 11, 1982, had this to say about the archdiocese’s response to the report:
“Though Archbishop [John] Quinn] remained silent, the first reaction from the archdiocese emphasized the task force’s good intentions rather than accusing it of doctrinal errors or sins of naiveté. Said an editorial in the archdiocesan newspaper The Monitor: “We do not agree with many of the report’s findings and recommendations. On the other hand, we respect the report for what it is–a working document, voicing the real feelings of real people who have had the courage to speak out.’ “
Some of the other Task Force members offered their reflections on the publication of the report:
Sister Frances Lombaer, OP: “I previously had little knowledge of the concerns of the gay/lesbian community. Now I’ve had the chance to hear the voices of faith-filled lesbian women and gay men and to learn of the violence that they have experienced on so many levels. So I feel the document is important if it can contribute to the dialogue within the Archdiocese.
Father Jack Isaacs: “It’s important for the Church to be there –to listen to people directly–not be outside saying things about people. Usually, we jump immediately to a conclusion that blots out what people are really saying instead of working it out with them. Much in the area of homosexuality needs to be rethought. The Social Justice Commission likes to think of itself as prophetic but it is part of the institutional Church. The Report is one of the first papers on this topic accepted by an official Church body–an accepting f a prophetic statement by the institution.
* * * * * *
Editor’s reflection:
As I sifted through the news articles about this historic Report, I was struck by a few things: 1) the courage of the Task Force to speak so honestly, courageously, and boldly; 2) that an archbishop and archdiocese were courageous enough to listen to criticism; 3) that what we think of as Pope Francis’ new openness to listen, encounter, and dialogue, was actually alive and well over 30 year before he arrived in Rome. Wouldn’t it be great if more dioceses and archdioceses would today commission similar reports on ministry and responsiveness to the LGBT community?
By Bob Shine, New Ways Ministry, September 18, 2016
Catholic school districts in Alberta received poor grades for their LGBT policies, according to a new report from the organization “Public Interest Alberta.”
Professor Kristopher Wells authored the report, “Making the Grade,” after conducting an analysis of the LGBT policies for four school districts. Wells, who directs the Institute for Sexual Minority Studies and Services at the University of Alberta, studied the Grand Prairie Catholic Schools and the Greater St. Albert Catholic Schools as part of the report. The Edmonton Journal reported further:
“Wells evaluated four policies based on six criteria, including whether it complied with provincial legislation, protected students and staff members’ privacy, and spelled out how schools will support transgender and non-binary people.
“He said shortcomings include apparent restrictions on requesting gay-straight alliances in some Catholic school districts. Grande Prairie and St. Albert Catholic districts both have policies saying the groups will ‘normally’ be established at the Grade 7-to-12 levels, that the principal has to agree to the club’s name, and must approve any material going before the group.
“The report also said some districts did not include protections for students’ families or staff who are gender diverse, and failed to spell out how transgender people will be directed to bathrooms or change rooms, and join sports teams.”
Both Catholic districts received a D, but have pushed back against Wells’ report. Karl Germann, superintendent of Grand Prairie Catholic Schools, said the provincial Ministry of Education had approved its policies on inclusion. Germann said students are “loved and cared for,” in addition to legal compliance. David Keohane, superintendent of Greater St. Alberta Catholic School District, claimed the report was incomplete.
Professor Kristopher Wells
Wells criticized the lack of a unified policy in the province, which makes finding and understanding a given district’s policies on gender and sexuality confusing. He told the Edmonton Journal:
” ‘Unequivocally, any student who walks through any school in this province should be entitled to the same supports, the same resources, the same protections regardless of where they go to school.’ “
Joel French, executive director of Public Interest Alberta, suggested the Ministry of Education post every district’s policies in a central and accessible place.Every school system in Alberta had to submit their LGBT policies for review last March. Thus far, the Ministry and Minister David Eggen have not released which districts have LGBT policies which are legally compliant and which are insufficient.
In related news, the leader of Alberta’s Liberal Party, David Swann, has said school districts which do not meet new LGBTQ standards should potentially have their funding and charters withdrawn. He told CBC:
” ‘The legislation, supported by every provincial party, and the policies set forth by the government, were created to provide kids with the right to be who they are. . .No organization, especially a school, should have the ability to take those rights away.’ “
Swann also said reparative therapy should be banned. His comments come after a Baptist leader said LGBTQ policies should and would be refused as they violate religious freedom.
Disputes about implementing policies supportive of LGBTQ students in Alberta have been ongoing for two years now. All 61 districts in the province submitted draft policies last March, but preceding these submissions there were debates in several Catholic systems. Particularly intense were disputes among the Edmonton Catholic School Board, whose meetings erupted in shouting and eventually necessitated outside mediation.
Alberta’s bishops weighed in, too, with one describing the LGBT guidelines as “totalitarian,” though the bishops eventually met with Minister Eggen. It should also be noted that the Greater St. Albert Catholic School District has spent nearly $400,000 defending its discriminatory firing of transgender teacher Jan Buterman.
The disputes in Alberta have been detrimental to students, faculty, parents, the church, and the wider community. Wells’ failing grades for these two districts may be deserved, but they should not be the case. Catholic education should receive straight A’s when it comes to welcoming and supporting its students–especially LGBTQ students. The good news is that it is never too late to reverse bad policies and renew a commitment to ensuring every student can flourish in Catholic schools.
By Glen Bradley, New Ways Ministry, September 17, 2016
In response to the Czech Republic’s court decision to affirm the adoption rights of an individual in a same-gender partnership, Bishop Vaclav Maly—chairman of the Justice and Peace Commission of the Czech Bishops’ Conference—stated:
Bishop Vaclav Maly
“The model of the family, constituted by a man and a woman, has been proved over thousands of years and shown by numerous expert studies to serve a child’s physical and psychological needs best,” according to an article in The Tablet.
According to NBC News, in June 2016 the Constitutional Court of the Czech Republic struck down a law which kept people in legally recognized same-gender partnerships from adopting children. The Czech Republic is a mostly agnostic nation, but Catholicism is the largest denomination. The nation has seen little change from their landmark decision in 2006 to create a “registered partnership” class for same-gender couples. Registered partnerships are similar to marriages but with fewer rights, such as–until recently–not having the right to adopt children. The previous law, however, did allow single LGB people or same-gender couples not in a “registered partnership” to adopt as it only restricted those in “registered partnerships.” The court’s June 2016 decision allows one member of a registered partnership to adopt but still does not yet allow both partners to hold joint custody.
In his statement, Bishop Maly said recent increases in child abuse and neglect require increased dialogue on the country’s adoption system. But while Maly’s observations are accurate, research shows LGB adoptive parenting may, in fact, be part of the solution to this problem.
According to SOS Children’s Villages, the world’s largest charity working with orphaned and abandoned children, the Czech Republic relies on institutionalized care (e.g., orphanages) for orphaned and disadvantaged youth instead of foster care systems. Institutionalized care, according to Dr. Victor Groza, the Grace F. Brody Professor of Parent-Child Studies at the Mandel School of Applied Social Sciences at Case Western Reserve University in Cleveland, Ohio, causes problems with developmental, physical, psychological, social and brain health. Dr. Groza stated, “The regimentation and ritualization of institutional life do not provide children with the quality of life, or the experiences they need to be healthy, happy, fully functioning adults.” They are also unable to form strong and lasting relationships with adults, leading to severe problems with socialization, primarily building trust and lasting relationships amongst adults and children alike.
Not only is the Czech system inherently harmful to children because it is institutionalized, but, as SOS Children’s Villages claims, Czech institutions also fail to meet the children’s basic needs because the facilities are too large, not adapted to individualized care, do not allow children to make any choices of their own, and provide only minimal to contact with the outside world, including their siblings.
Dr. Petra Vrtbovska from the Prague Institute for Foster Care provided a descriptive diagnosis of Czech child-support services:
“In the Czech Republic children’s homes still look very, very old-fashioned. There are still thirty, forty or fifty children in one big building… They are moved from one section to another, from one institution to another and combined with the original trauma this type of life-style leads to future disasters. Most of these young people are seriously disturbed. They have got clothes and they are not hungry but emotionally and socially these young people are not able to function which creates an enormous ongoing trauma in them.”
Apart from the emotional damage Czech institutional care inflicts on children, the system also has a wider impact on Czech society as a whole, says Vrtbovska:
“It is also very difficult for society because these people end up in the streets, on drugs, in psychiatric clinics, prisons… so it creates very big problems on both sides. But I always tend to pity those poor young people more because they suffer enormously and society should do something about it when they are young. It is very difficult to do something about it when they are twenty-five.”
SOS Children’s Villages adds, “when the children leave these institutions, they are not ready to live independently… 41% end up committing a crime.”
Vrtbovska also found that many children are overlooked by adults seeking to adopt. She explained, “there are a lot of couples here who want to adopt children but these people usually want healthy, white, newborn babies… Roma children account for 60% of all residents in care facilities.” Children with disabilities or from migrant or Roma backgrounds go overlooked.
Vrtbovska attributes this discrepancy to:
“a hidden prejudice against Romany kids – the racist belief that every Roma kid will steal, every Roma kid is lazy. So there is prejudice…. Romany children [who] end up in an orphanage have little chance of ever finding a new family.”
Amongst this Czech childcare crisis, Bishop Maly insisted heterosexual parents are the only safe option for children who would supposedly be endangered by same-gender parents. However no such proof is found in the Czech Republic’s system, a system hampered by prejudices based on race and physical ability from both caretakers and prospective adoptive parents alike. Heterosexual couples applying for children have yet to supply a sufficient number of homes for these children. Same-gender couples could offer the needed homes.
According to the What We Know Project, the Columbia Law School’s Public Policy Research Portal, “research forms an overwhelming scholarly consensus, based on over three decades of peer-reviewed research, that having a gay or lesbian parent does not harm children.” While four studies concluded opposite-gender parenting is better than same-gender parenting, the What We Know Project discredited these as, “so misleading as to be inaccurate,” since they did not establish key controlled variables between opposite-gender parents and same-gender parents.
On the other hand, the What We Know Project found 74 studies showing no significant differences in child development, educational outcomes or health between same-gender and opposite-gender parents. CNN reported that the most recent study—which was released in April of 2016 in the Journal of Developmental and Behavioral Pediatrics—concluded, “children of same-sex parents are just as healthy emotionally and physically as the children of different-sex parents.”
Other studies have shown same-gender adoptive parents tend to be more involved in parenting, adopt more disadvantaged children and allow open relationships with birth parents. In a Live Science interview, Abbie Goldberg, a psychologist at Clark University, Massachusetts, who researches same-gender couple parenting, said:
“Gay parents ‘tend to be more motivated, more committed than heterosexual parents on average, because they chose to be parents… Gay parents, rarely become parents by accident, compared with an almost 50% accidental pregnancy rate among heterosexuals.”
In the same Live Science article, Brian Powell—Co-Director of the Preparing Future Faculty program at the Indiana University Bloomington’s Department of Sociology—there is one disadvantage:
“If same-sex marriage does disadvantage kids in any way, it has nothing to do with their parent’s gender and everything to do with society’s reaction toward the families.”
Bishop Maly’s statement, while intending to support Czech children needing adoptive parents, ignores the enormous potential same-gender couples offer. The bishop suggested a “deeper understanding of humanity” is needed by society. Maly should reflect on his own words before speaking on topics he has yet to fully research or understand. Perhaps this situation is an opportunity for our hierarchy to discover that prioritizing outdated family models over the needs of our flock can only lead to one end: separation of church and reality.
By Bob Shine, New Ways Ministry, September 16, 2016
Top officials at a Catholic high school which fired a lesbian educator have been placed on leave, according to the Archdiocese of Newark, though why this has happened is unclear.
Paramus Catholic High School President James Vail and Principal Stephanie Macaluso were placed on leave Monday amid uncertain circumstances. Archdiocesan spokesperson Jim Goodness only referenced a “personnel matter,” reported NJ.com, and said top archdiocesan education officials would be supervising the school for now.
There is speculation, however, that the removal of Vail and Macaluso may be tied to the firing of lesbian educator Kate Drumgoole. The Record reported that some students suggested Vail and Macaluso had supported the educator against the Archdiocese. Drumgoole was fired last January after an estranged family member leaked to school officials photos of the educator’s wedding to her wife, Jaclyn Vanore.
The Archdiocese may have influenced the decision to fire Drumgoole. Archbishop John Myers is on record supporting the dismissal, saying the educator’s marriage could “create confusion and uncertainty in the moral formation” of students. His Vicar General said the couple’s marriage was “odious.” But Goodness pushed back against this most recent personnel decision and Drumgoole’s firing, saying, “If you try to link everything together it might not be accurate.”
Christine Robert, a parent at Paramus Catholic, said the handling of this incident “shocked and unnerved” her:
” ‘Once again the archdiocese manages to mismanage a situation and create friction with the very people who spiritually and financially support it. . .All we want is a little respect. We know because of privacy laws that they can’t give details, but give us an idea of what’s going on.’ “
The firing became public in August when Drumgoole filed a lawsuit against the school and archdiocese, and an alumni letter supporting her received more than 3,000 signatures in just a day. Later, Fr. Warren Hall was suspended from priestly ministry in part because of his public support for Drumgoole and LGBT Catholics. They are among the more than 60 church workers who have lost their jobs in LGBT-related employment disputes since 2008.
Like other church worker incidents, the firing at Paramus Catholic has caused divisions in the community and harm to those involved. Commentaries have sharply criticized the school and the archdiocese, pointing out that while the school may be legally exempt from state non-discrimination laws, it is not exempt from the New Testament.
Transparency is a prerequisite for justice and reconciliation to be possible, and placing top administrators on leave without any explanation only hinders that cause. It would be especially tragic if more church workers lose their jobs for defending a peer against unjust discrimination. The Archdiocese of Newark should clearly and publicly explain why President Vail and Principal Macaluso have been placed on leave tor the good of all involved, the Paramus Catholic community, and the credibility of the church.
Catholics in Ireland welcomed a lesbian couple back to their parish after a right-wing parishioner pressured the couple to leave last year.
Jacinta O’Donnell and Geraldine Flanagan had resigned as choir leaders for St. Michael’s Church in Athy, County Kildare. Last week, they returned to the parish and resumed their roles with overwhelming support from the local community. The couple was interviewed by radio station KFM and said they received public support that “overwhelmed and humbled” them. O’Donnell told The Journal:
“We will never be able to sufficiently thank you, the people of our congregation, the people of our town Athy, for your love, your support and your prayers. Buoyed by all of this support, we as a choir will be returning to sing at 6pm Mass in Athy tomorrow evening. . .It is our wish that the focus should now turn to the love of God and his mercy.”
The couple married in July 2015, after which the editor of a right-wing Catholic newspaper publicly criticized them and contacted them through a “very personal text.” Facing pressure, they resigned from the music ministry, as well as from leadership positions with Lay Dominicans Ireland.
O’Donnell said their whole purpose in serving in the music ministry was to “enhance the Eucharist,” but, during the dust-up last year they felt that perpetuating the controversy fueled by this right wing editor “would be really futile and would negate anything we’re trying to do.” So, they made the “very difficult decision” to resign, despite being supported by the pastor, Fr. Frank McEvoy, and fellow parishioners.
The Mass welcoming O’Donnell and Flanagan back was quite the liturgical celebration, reported The Irish Times. Parishioner Sandy O’Rourke-Glynn posted a video on Facebook, which you can view below. O’Rourke-Glynn commentedd, “I have never enjoyed a mass as much – 5 priests, 8 altar servers, a full choir and a packed church.”
The Mass is a positive ending for an ugly incident. This is not the first time right wing members of the church have targeted LGBT people, and it is likely not the last. Recent examples include the forced resignations of Catholic News Service editor Tony Spence and Catholic Relief Services’ Rick Estridge, as well as denial of communion to Barbara Johnson, at her mother’s funeral. But the community in Athy has exhibited Irish hospitality, especially the Catholics at St. Michael’s Church who lived their faith by standing up for inclusion and justice against right-wing attacks. And by loving one another and remaining faithful to God, Jacinta O’Donnell and Geraldine Flanagan certainly enhanced the Eucharist last Saturday. Thankfully, they can now do so at many Masses to come.
Mason Catrambone with his parents, Frank and Annmarie
A Catholic high school in New Jersey has rejected a transgender student, and school officials are making shaky claims that Catholic identity was the reason behind their decision
Camden Catholic High School accepted Mason Catrambone last spring. Trouble arose when his parents informed administrators in August that their son was transitioning. In two meetings held, the Philadelphia Inquirer reported:
“The family say they told school officials at two August meetings that Mason would be willing to use the restroom in the nurse’s office, and change into gym clothes there as well.
“They did insist that Mason — who is not yet undergoing any treatment or surgical procedures — be able to wear a boy’s uniform.”
According to a joint statement from Principal Heather Crisci and the Diocese of Camden, those requests could not be met because of the school’s Catholic identity. Fr. Joseph Capella, director of Catholic identity at the school, cited natural law to defend the decision, saying “we believe we are not the creators, and at no point in our lives can we move toward being that.” Capella later said that because of the high school’s religious affiliation, “some will choose another learning environment.”
Mason, who came out as transgender this past May, said school officials “can’t look past what I’m going through, and see me as a human being. . .I’m not a transgender. . .entity. I’m not some diabolical plan to impose my transgender evilness on them.”
Mason explained how he sees the situation:
“I didn’t lose Camden Catholic. Camden Catholic lost me.”
Mason’s parents, Frank Catrambone, Sr. and Annmarie Kita, who learned about Mason’s gender issues four months ago, stand by their son. They taught Mason that “you stand up for yourself, and speak for yourself,” as he is doing now. When they learned the news from their child, Annmarie said she was “in complete disbelief,” but the family discussed it and the parents educated themselves. Frank said despite there being a “mourning period,” the high rate of transgender youth suicides because of family rejection motivated them to respond positively:
“I heard that, and there was not a choice to make. The only thing to do was to love and support Mason.”
They are disappointed Mason will not begin at Camden Catholic this fall. A 1971 alum, Frank said he had been “very, very excited that my kid was going to have the same opportunity” there. Annmarie said the school “could have tried hard to find a way” for Mason to attend.
For now, Mason is attending an online cyber high school and raising awareness about his rejection. He told NBC Philadelphia that he wants his story shared, and says, “I felt like I was rejected even though I knew the students of Camden Catholic would accept me as one of their peers.” A Change.org petition supporting Mason has received more than 1,300 signatures so far.
Camden Catholic and the Diocese of Camden are attempting to describe the rejection of Mason as a choice the family made. The decision, however, was the school’s to make. School officials failed to prioritize a student’s well-being, to educate themselves about gender identity issues and thereby provide appropriate supports for a transgender student. Fr. Capella’s claims about natural law theory rejecting transgender identities is debatable, and it is certainly not official church teaching.
The school officials’ decision is having repercussions in the wider Church community. Walter Browne, who attends Mass weekly with his family though is not Catholic, wrote a letter to the editor of the Inquirer which said, in part:
“Just last week, I was listening to the Gospel in which Jesus was sitting with the ‘outcasts,’ much to the consternation of the Pharisees. Now we have that same Church, at Camden Catholic, turning away a teenager who wants the benefits of the love and logic of Jesus. Just who have become the Pharisees now? Why reject anyone – gay, straight, divorced, transgendered [sic]? We all need the healing power of community and love. Open the doors to everyone.”
As more transgender youth come out, more and more Catholic schools have had to face the issue. The Diocese of Little Rock amended its 2016-2017 education policies to threaten LGBT students with expulsion if their gender identity or sexual orientation even “have the potential of causing scandal.” Earlier this year, a Catholic high school in Rhode Island attempted to ban transgender students, but reversed the decision after tremendous alumni outcry. And some Catholic bishops have vocally opposed President Barack Obama’s efforts to keep transgender youth safe and supported in public schools.
Catholic educators who oppose transgender students should educate themselves. If they do, they will find that there is no defined Catholic teaching on transgender identities or diverse gender expressions. They will find that some church leaders, like the United Kingdom’s Monsignor Keith Barltrop who heads LGBTQI outreach for the Archdiocese of Westminster, have actually called for the church to support trans people who transition. They will find that these issues are not settled. They will realize that their responsibility is to respond with the compassion and care that Jesus himself offered, always attentive to the well-being of the person in front of them.
The school year has only just begun. It would not be too late for Camden Catholic officials to learn something, apologize to Mason and his family, and welcome him with open arms.
Amongst this Czech childcare crisis, Bishop Maly insisted heterosexual parents are the only safe option for children who would supposedly be endangered by same-gender parents. However no such proof is found in the Czech Republic’s system, a system hampered by prejudices based on race and physical ability from both caretakers and prospective adoptive parents alike. Heterosexual couples applying for children have yet to supply a sufficient number of homes for these children. Same-gender couples could offer the needed homes. 
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