Pope gives hope to LGBT Catholics – Still a liong way to go!

Editorial: Despite moments of welcome, LGBTQ Catholics still on the margins

Oct 2, 2019by NCR Editorial StaffOpinionVatican

Altar server Angelo Alcasabas prepares the altar during an annual "Pre-Pride Festive Mass" at St. Francis of Assisi Church in New York City June 29. Jesuit Fr. James Martin presided at the liturgy, which is hosted by the parish's LGBT outreach ministry.

Altar server Angelo Alcasabas prepares the altar during an annual “Pre-Pride Festive Mass” at St. Francis of Assisi Church in New York City June 29. Jesuit Fr. James Martin presided at the liturgy, which is hosted by the parish’s LGBT outreach ministry. (CNS/Gregory A. Shemitz)

Popes, even the comparatively freewheeling Francis, don’t cram into an already jammed calendar a half-hour, announced, private meeting in a formal setting with a U.S. priest who has been the cause of ecclesial apoplexy in some church quarters, unless the papal intent is to send a very clear message.

And at least one unmistakable message in the Sept. 30 meeting between Francis and Jesuit Fr. James Martin was, if not in so many words: “This priest is okay, so stop messing with him.” It was an unambiguous point aimed clearly at some U.S. bishops and others on the right who had spoken out against Martin, his book Building a Bridge: How the Catholic Church and the LGBT Community Can Enter Into a Relationship of Respect, Compassion, and Sensitivity, and the speeches he’s been delivering since its publication in June 2017.

As remarkable as the meeting and the message are — who could have dreamed of such 10 years ago? — in their wake are as many questions as answers.

Martin has become a target for those who think homosexuality should be condemned, that the church should draw severe lines around questions of sexuality, that gays should be kept from seminaries, that partners in same-sex marriages are automatically disqualified from taking up positions of service in the church, and even that homosexuals can be changed. He has been disinvited from speaking engagements and subjected to unspeakable ugliness online.

Most recently, he was singled out by Philadelphia Archbishop Charles Chaput who, in gracious if quite pointed prose, stated: “Due to the confusion caused by his statements and activities regarding same-sex related (LGBT) issues, I find it necessary to emphasize that Father Martin does not speak with authority on behalf of the Church, and to caution the faithful about some of his claims.” Chaput received some public support among other bishops who are similarly identified as culture warriors.

If he doesn’t speak with the authority of the church, Martin certainly, since Sept. 30, speaks with the approval of the pope.

But if the pope is signaling a new attitude in the church regarding the LGBTQ community, what, exactly, does it mean? Further, is it even fair to expect exactitude in an area that for so long has been deeply fraught with contention that can extend to hatred?

Clearly, the meeting was a friendly one. Martin was not chastised. He tweeted that it was “one of the highlights of my life. I felt encouraged, consoled and inspired by the Holy Father. … And his time with me, in the middle of a busy day and a busy life, seems a clear sign of his deep pastoral care for LGBT Catholics and LGBT people worldwide.”

That seems an indisputable claim.  

And it is certainly backed up by others, most enthusiastically by New Ways Ministry, which has long advocated for and ministered to LGBTQ Catholics in the church. The New Ways statement described the event as reason for “a day of celebration for LGBTQ Catholics who have longed for an outstretched hand of welcome from the church that they love.”

Certainly, Francis’s outstretched hand is far more welcoming than the “intrinsically disordered” (yes, we know, it was referring only to orientation) judgment that gays and lesbians previously encountered. But how much of the LGBTQ experience is welcome? Martin has been cautious to maintain he stays within the bounds of church teachings. But do members of the LGBTQ community who are also Catholic also obey such proscriptions?

NCR columnist Jamie Manson, who writes often about the struggles an openly lesbian woman faces in trying to stay in the church, has been clear in the past in pointing up Francis’ inconsistencies in dealing with gays, lesbians and transgender persons.

While he’s met with Martin and apparently restored to ministry another priest who had been ousted for disagreeing with church teaching on same-sex marriage, the pope has also publicly worried about homosexuals in the priesthood and signed a Vatican document that stated the church “cannot admit to the seminary or to holy orders those who practice homosexuality, present deep-seated homosexual tendencies or support the so-called ‘gay culture.’ “

On the Society of Jesus’ official Twitter account, the Jesuits said of Francis and Martin’s meeting: “No Politics. No strategies. No hidden agendas. Just two brothers in the Lord in an honest conversation about how best to reach those who feel as if they are on the margins. This is the Gospel at work in our Church today.”

That is a lovely sentiment. But they have to know — as the pope certainly did — that the politics in the meeting is inherent. If there was strategy, it was discussed during the conversation, the contents of which were not revealed.

And what it all means in terms of acceptance of LGBTQ Catholics and their families — the degree to which they are accepted — will likely unravel over time.

We don’t want to spoil the moment, but we feel compelled to say big as it was, it was but a moment. This pope has certainly extended a more welcoming hand to the LGBTQ community than any previous. We certainly take hope from the string of increments extending that welcome that in this papacy have mixed with the teachings and attitudes that have caused LGBTQ Catholics to remain on the margins.

We’ll rejoice in the increments, but only with the sober understanding that as long as LGBTQ Catholics are on the margins, and as long as popes can change while church teaching on sexuality in so many areas remains unchanged, there’s a lot more work to be done.


Following on my last blog thread (- kiwianglo – 28 September, 2019), which showed the validation by Pope Francis of the priesthood of Fr. James Alison (a distinguished English Catholic theologian); there was the more recent meeting of the Pope with Jesuit Fr. James Martin, a prominent theologian and writer who believes the Church should be more welcoming and enabling of its LGBTQI membership.

This article from the Editor of the U.S. ‘National Catholic Recorder’ expresses his concern that, though Pope Francis himself has expressed and demonstrated his own personal acceptance of LGBT people – many of the Catholic hierarchy – notably those who are currently set up in opposition to the Pope’s more liberal, open and pastoral attitude towards matters of gender, sexuality, celibacy and divorce – are still unhappy to recognise the efficacy of the theological challenge to historic homophobic and sexist attitudes in the Church by people such as Fr. Alison and Fr. Martin.

Granted that the sexual abuse of minors and women of the Church by Catholic clergy is an ongoing agony for Pope Francis and the Vatican; the issue of accepting the presence of intrinsically LGBTQI people – formerly lumped together with the problem of male clergy accused of the abuse of young boys (as in the case of Cardinal Pell in Australia) – is proving to be different from that of revealed scandals of paedophilia which, literally, is the sexual abuse of young people (male or female) by older people in a situation of misdirected supervision.

The etiology of LGBTQI people is now recognised to be an innate tendency to sexual difference among a small percentage of human beings whose developing and eventual gender/sexual status is different from that of the majority binary sexual model.

For instance, same-sex attraction – which can be experienced by almost anyone at some stage of their sexual formation – is an irrevocable situation for a small minority of both male and female persons; known as either homosexual or lesbian-oriented. Extreme instances of this sexual-orientation are those of men or women who have no affective alternative. They are NOT sexually attracted to the opposite sex. Neither are they prone to contract a heterosexual relatrionship. (This does not mean, however, that they are automatically attracted to adolescent or pre-adolenscent boys or girls. – Such adults would be labelled ‘paedophilic)

Bi-sexuals are those human beings who are capable of sexual attraction to either their own or the opposite gender. Most such persons seem more likely to settle down into a heterosexual marriage arrangement capable of producing children. Such persons have the choice of adapting to either (or both) sexual situations.

The other variants of the gender/sexuality spectrum need encouragement and help to settle into their own, often deeply/felt, gender/sexual identitity.

Father Ron Smith, Christchurch, New Zealand

About kiwianglo

Retired Anglican priest, living in Christchurch, New Zealand. Ardent supporter of LGBT Community, and blogger on 'Thinking Anglicans UK' site. Theology: liberal, Anglo-Catholic & traditional. regarding each person as a unique expression of Christ, and therefore lovable.
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