Gay unselor's firg at Indiana Catholic school OK'd by urt

Contents:

• IT SHOULDN’T SEEM SO SURPRISG WHEN THE POPE SAYS BEG GAY ‘ISN’T A CRIME’ – A CATHOLIC THEOLOGIAN EXPLAS
• “THE PRIT OBVLY DON’T KNOW THAT I’M GAY”: THE RELIG AND SPIRUAL JOURNEYS OF LATO GAY MEN
• LIVG S? HOW GAY CATHOLICS MANAGE THEIR CONFLICTG SEXUAL AND RELIG INTI
• ‘IT IS NOT A CLOSET. IT IS A CAGE.’ GAY CATHOLIC PRITS SPEAK OUT
• GROWG UP GAY AND CATHOLIC: THE QUT FOR ACCEPTANCE
• CATHOLIC CHURCH MA LIV OF GAY PEOPLE HELL, SAYS SACKED PRIT
• GAY UNSELOR'S FIRG BY INDIANAPOLIS CATHOLIC SCHOOL PERMTED BY FERAL APPEALS URT

IT SHOULDN’T SEEM SO SURPRISG WHEN THE POPE SAYS BEG GAY ‘ISN’T A CRIME’ – A CATHOLIC THEOLOGIAN EXPLAS

To disunt this, some homosexual activists have argued that moral imperativ om the Old Ttament n be dismissed sce there were certa ceremonial requirements at the time—such as not eatg pork, or circumcisg male babi—that are no longer bdg. Do not be ceived: Neher the sexually immoral nor idolaters nor adulterers nor male prostut nor homosexual offenrs nor thiev nor the greedy nor dnkards nor slanrers nor swdlers will her the kgdom of God” (1 Cor.

Furthermore, the ten percent figure clus people who are not exclively homosexual but who only engaged  some homosexual behavr for a perd of time and then stopped—people who had gone through a fully or partially homosexual “phase” but who were not long-term homosexuals.

“THE PRIT OBVLY DON’T KNOW THAT I’M GAY”: THE RELIG AND SPIRUAL JOURNEYS OF LATO GAY MEN

The morn arguments favor of homosexualy have th been sufficient to overe the evince that homosexual behavr is agast dive and natural law, as the Bible and the Church, as well as the wir circle of Jewish and Christian (not to mentn Mlim) wrers, have always held. Cardal Lozano Barragan, former Print of the Pontifil Council for the Pastoral Care of Health Care Workers, who is now retired but liv Rome, was quoted by the Italian news webse "Pontifex News" sayg “trans(sexuals) and homosexuals will never get to the Kgdom of Heaven, and ’s not me who says , but Sat Pl. Rpondg to a follow-up qutn om Italian relig journalist Bno Volpe, the Cardal allegedly add that those who feel homosexual impuls “perhaps aren't guilty, but by actg agast the digny of the body they will certaly not enter the Kgdom of Heaven.

Keywords: Latos, gay men, homosexualy, religsy, spirualy, Catholicism, life urse, HIV/AIDSINTRODUCTIONRelign am childhood experience om which dividuals form their adult relig or spirual inti (Schuck & Liddle, 2001). Yet, gay men appear to be as active relig matters as heterosexual femal, who report to be are the most relig of all groups the Uned Stat (Sherkat 2002) purpose of this article is to e life histori to analyze the role of religsy the life of Lato GBTs who grew up as Catholics and who are activists for HIV/AIDS and gay related issu. In another stance, Rodriguez and Ouelette (2000) nclu, based on a sample of four Lato gay men members of the Metropolan Communy Church, that the men have succsfully tegrated their relig and sexual inti, after feelg rejected and leavg their relign of orig.

G., Galvan, 1999) have found that some gay men mata a personal unrstandg of God or have abandoned anized religns as a reactn to their church’ tolerance toward children, and siarly to heterosexual dividuals, GBTs learn about relign and God om their parents (Sherkat, 2003), particularly om their mothers or other female relativ (Rodriguez & Ouelette, 2000). Fally, a fourth trajectory, GBTs may abandon all relig groups and teachgs, which some dividuals may nsir themselv spirual but not relig, while others may opt not to mata any ti wh the spirual or relig role and the trajectory of religsy among nohnic mory GBTs unfortunately rema unexplored, both gay and relig studi. Analysis was nducted the origal language and excerpts were translated to English, when need, for this participate the study, participants had to be 18 years old or olr; self-intify as Lato and gay, bisexual, or transgenr, and have been volved HIV/AIDS- or GBT-related muny work as volunteers or activists.

LIVG S? HOW GAY CATHOLICS MANAGE THEIR CONFLICTG SEXUAL AND RELIG INTI

(n = 32) Mexin9 (60)14 (82)23 (72) Puerto Rin3 (20)2 (12)5 (16) Other3 (20)1 (6)4 (12)Sexual orientatn Homosexual/gay37 (92)40 (100)77 (96) Bisexual3 (8)03 (4)Genr Male393675 Transgenr145Edutn Ls than high school5 (13)4 (10)9 (11) High school diploma2 (5)4 (10)6 (8) Votnal/Some llege11 (28)17 (43)28 (35) College graduate16 (40)8 (20)24 (30) Graduate school6 (15)7 (18)13 (16)Employment Full-time27 (68)17 (43)44 (55) Part-time7 (18)3 (8)10 (13) Unemployed6 (15)9 (23)15 (19) Public aid08 (20)8 (10) Stunt03 (8)3 (4)HIV stat Posive15 (37)18 (45)33 (41) Negative23 (57)22 (55)45 (56)The terview data were analyzed g a batn of tegoril ntent analysis and terpretative approach (Lieblich, Tuval, & Zilber, 1998). ”AdulthoodIn adulthood there is a signifint shift relig affiliatn as a rult of both the rolutn of the nflict experienced adolcence and the velopment of adult liv as gay or bisexual men or transgenr persons.

” For the most part, those participants who are highly volved have also renciled their sexual orientatn and their relig beliefs by eher separatg their own sexualy om their relig beliefs, or by reterpretg Catholicism a homo-posive manner.

That is, their participatn church and mment to Catholicism is not high as to qutn their homosexualy and relig Prottants Eight (12%) of the 66 participants who were raised Catholic nverted to Prottantism adulthood.

‘IT IS NOT A CLOSET. IT IS A CAGE.’ GAY CATHOLIC PRITS SPEAK OUT

He cid to take a sabbatil om his church two years ago due to the rignatn of his the Bay Area, Go attends an Evangelist Prottant church every Sunday which he feels very wele: “You n be gay, you n be a hero addict, you n be an ex-alholic, you n be anythg.

GROWG UP GAY AND CATHOLIC: THE QUT FOR ACCEPTANCE

While the monastery, however, he me to terms wh his homosexualy, which led him to renounce Catholicism and embrace Buddhism and I realize that what I was tght was wrong, that affected me psychologilly … I was able to overe my fear of the Catholic Church and teachgs about homosexualy. Notably, this lkage between culture and relign is so pervasive that many dividuals equate beg Lato wh beg adolcence, wh the realizatn of a homosexual inty or the adoptn of a GBT inty, relig trajectori were often altered.

As prev rearch (Barret & Barzan, 1996; Newman & Muzzonigro, 1993; Rter & O’Neill, 1989), our participants scribed this perd as difficult and nflictive, that they tried to rencile their sexualy wh a relign that views homosexualy as sful and unacceptable.

CATHOLIC CHURCH MA LIV OF GAY PEOPLE HELL, SAYS SACKED PRIT

The diversy of possible rolutns that we found parallels that other studi (Idler et al., 2001; Schuck & Liddle, 2001) the first path, those who remaed the Catholic Church rolved the differenc between relig teachgs and homosexualy two different ways, both volvg what Berger (1981) lled a remedial iologil work. Some participants both subgroups make a distctn between the stutnalized relign and their personal spirualy and note that regardls of church dogma, their homosexualy is strictly between the dividual and God. This monstrat that dividuals utilized different ways to brg together their own inty and Catholic valu, and most of the stanc, dividuals “iologilly acmodate” their nsistent practic and beliefs to create harmony (Berger, 1981; Thumma, 1991) the send path, participants abandoned Catholicism and joed other tradnal religns or nomatns that they perceived as welg of GBTs, such as the Uned Church of Christ that has a Lbian and Gay Coaln, and the Metropolan Communy Church, which is an openly gay church.

Eight Polish gays wh a Catholic background, who intified themselv as strong believers, shared their experienc durg semi-stctured terviews that were subjected to terpretative phenomenologil analysis. They ed a number of strategi to rencile nflictg inti, cludg limg their relig volvement, qutng terpretatn of the doctre, unrmg prits’ thory, tryg to reject homosexual attractn, puttg tst God’s plan, g profsnal help, and seekg acceptance om clergy.

Keywords: Gay, Catholic, Spirualy, Relign, Sexual orientatn, IntyIntroductnSexual inty often exists a dynamic teractn wh other self-imag such as cultural background (ethnic and/or relig), which requir that dividuals manage multiple inti (Stevens, 2004).

GAY UNSELOR'S FIRG BY INDIANAPOLIS CATHOLIC SCHOOL PERMTED BY FERAL APPEALS URT

In some Mlim untri, for example, homosexualy is seen as immoral, sful or an illns, strictly forbidn, and punishable by imprisonment and floggg (Jaspal & Cnirella, 2012; Taylor & Snowdon, 2014). O’Brien (2004) ed the term “double stigma” to scribe the experience of gay Christians who felt addnally rejected by other gays for beg openly relig, bee the LGBT environment remas cril and dismissive of Christiany. Another study by Mark (2008) showed that some gay Orthodox Jews seek sexual nversn therapi bee they feel great prsure to nform to munal norms, and experience tense guilt and betrayal if they fail to fulfill them.

Attempts to supprs nflictg, erotic impuls toward same-sex were also mentned reference to gay Mlims (Jaspal & Cnirella, 2010; Kugle, 2010) or Christians (Barton, 2010; Rodriguez & Ouellette, 2000). Exampl of that n be found studi on lbian Christians (Mahaffy, 1996), Mlim gay Iranians the UK (Taylor & Snowdon, 2014), or Canadian gay Jews (Schnoor, 2006) is, however, ltle rmatn on how people perceive the sts of reprsg eher spirual or sexual parts of their inty, what psychologil mechanisms they e to rce rultg tra-psychic tensn, and how this affects their well-beg. For example, when attendg a relig stutn, the gay inty would be -emphasized and, when attendg a gay ftival, the relig one (Coyle & Rafal, 2001, Rodriguez & Ouellette, 2000; Wood & Conley, 2014).

Some gays jo LGBT-affirmg relig groups and create their own personal or munal spirualy (Buchanan, Dzelme, Harris, & Hecker, 2001; Rodriguez & Ouellette, 2000; Schuck & Liddle, 2001; Thumma, 1991). It is possible that a siar strategy uld be ed by Christian gays, who are tght that is the sful act and not the sner who should be people rencile their sexual and relig inti on a social level different ways. For stance, gay Jews the study of Coyle and Rafal (2001), preferred not to disclose their sexual inty wh their Jewish muny and, like muters discsed by Brekh (2003), often avoid discsg relatnships or sexualy-related issu, and kept a very low profile.