A proment liberal rdal who leads a body reprentg European bishops has lled for "fundamental revisn" Catholic teachg on homosexualy, and said is wrong to fire Church workers for beg gay.
Contents:
- WHAT SHOULD A GAY CATHOLIC DO?
- GAY UNSELOR'S FIRG BY INDIANAPOLIS CATHOLIC SCHOOL PERMTED BY FERAL APPEALS URT
- BLSG GAY UNNS
- GUIDANCE UNSELOR ‘HELD HERSELF OUT AS MISTER’: FERAL APPEALS URT SIS WH CATHOLIC SCHOOL FOR FIRG GAY EMPLOYEE
- FIRG OF GAY CATHOLIC SCHOOL TEACHER ULD TT LATT SUPREME COURT LG
- WHAT DO LOOK LIKE TO BE GAY – AND A PRACTICG CATHOLIC?
- I THOUGHT I WAS OVER MY CATHOLIC GUILT ABOUT BEG GAY. MAYBE I WAS WRONG?
- LIBERAL RDAL LLS FOR REVISED CATHOLIC TEACHG ON GAYS
WHAT SHOULD A GAY CATHOLIC DO?
Here s a real pastoral qutn to nsir What place nbsp is there for nbsp the gay person the Catholic church nbsp Wh the warng om the archdce of Washgton D C that would pull out of social servic the cy rather than acce to a bill that would afford benefs to same * being gay and catholic *
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. Jt as one n acquire alholic sir (by repeatedly beg toxited) whout nscly choosg them, so one may acquire homosexual sir (by engagg homosexual fantasi or behavr) whout nscly choosg them.
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.
GAY UNSELOR'S FIRG BY INDIANAPOLIS CATHOLIC SCHOOL PERMTED BY FERAL APPEALS URT
Abstract. This article exam the negotiatn of sexual and relig inti among gay and lbian stunts on a Catholic universy mp. We explore * being gay and catholic *
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. C., that would pull out of social servic the cy rather than acce to a bill that would afford benefs to same-sex spo, a qutn, too long neglected, aris for the whole church: What is a gay Catholic supposed to do life?
BLSG GAY UNNS
More than 10 years ago, Joseph Prever found himself surg the ter for anythg that might help him: he was gay, Catholic, and nfed. Rourc were srce for a man stgglg wh homosexualy and tryg to rema fahful to the Church’s teachg. * being gay and catholic *
A gay layman I know who serv an important role a dce (and even wr some of his bishop's statements on social jtice) has a solid theologil tn and sir to serve the church, but fds impossible to be open the face of the bishop's repeated disparagg remarks about gays.
The Roman Catholic Church, the largt Christian nomatn the Uned Stat wh an timated 62 ln members, has weled celibate gay and lbian people to s church life but creasgly is beg more tolerant even of this populatn.
GUIDANCE UNSELOR ‘HELD HERSELF OUT AS MISTER’: FERAL APPEALS URT SIS WH CATHOLIC SCHOOL FOR FIRG GAY EMPLOYEE
The Catechism of the Catholic Church, a text which ntas dogmas and teachgs of the Church, nam “homosexual acts” as “trsilly immoral and ntrary to the natural law, ” and nam “homosexual tennci” as “objectively disorred. The 1986 Letter stat, “Although the particular clatn of the homosexual person is not a s, is a more or ls strong tenncy orred toward an trsic moral evil; and th the clatn self mt be seen as an objective disorr. A 2005 Vatin document, approved by then Pope Benedict XVI, stcted that the Church “nnot adm to the semary or to holy orrs those who practice homosexualy, prent ep-seated homosexual tennci or support the so-lled ‘gay culture.
The statement stck many observers as a shift for the Vatin – which 2003 me out agast any “legal regnn of homosexual unns” – even as Francis did not change his long-standg opposn to gay marriage. In the wake of Pope Francis’ recent ment about same-sex civil unns, Pew Rearch Center nducted this analysis to better unrstand what Catholics around the world thk about legal regnn for same-sex upl and homosexualy general. The term “homosexualy, ” while sometim nsired anachronistic the current era, is the most applible and easily translatable term to e when askg this qutn across societi and languag and has been ed other cross-natnal studi, cludg the World Valu Survey.
In Eastern Europe, acceptance was weaker, wh roughly half or fewer of Catholics sayg that homosexualy should be accepted by society Hungary, the Czech Republic, Poland, Slovakia and Lhuania. The Catholic Church teach that “homosexual acts are trsilly disorred” and lls on gay people to practice “chasty, ” though also lls on Catholics to treat gay men and women wh “rpect, passn and sensivy.
FIRG OF GAY CATHOLIC SCHOOL TEACHER ULD TT LATT SUPREME COURT LG
WASHINGTON – A feral appeals urt has led that a Catholic high school Indianapolis was ee to fire a gay guidance unselor bee she performed at least some relig duti, the latt legal setback for LGBTQ+ rights when they nflict wh Fzgerald had worked for 14 years as a guidance unselor at Ronlli High School when school officials disvered she was married to another woman. Through participant observatn and terviews nducted wh gay and lbian stunts, we intify and discs four inty tegori based on whether stunts embrace or reject relig inti and sexual mory inti: (1) tegrated (embrace both inti), (2) liberated (embrace sexual inty, reject relig inty), (3) embattled (embrace relig inty, reject sexual inty), and (4) disillned (uncertaty about both inti). Although negotiatg relig and sexual inti n be challengg across groups and ntexts due to inty nflict (Stryker and Burke 2000), religly-affiliated universi—which are ee to discrimate ways which other stutns nnot due to relig eedom laws—n tensify and plite inty velopment for sexual study explor how gay and lbian llege stunts simultaneoly grapple wh and velop their sexual and relig inti a highly relig stutn.
Reterpretatn among those who tegrate gay and Catholic inti uld be unrstood as rmal “lived” theology beg done njunctn wh, but also distctn om more formal bat among profsnal theologians. Dpe persistent polarizatn over same-sex relatnships, Amerins are now more likely to say that gay men and lbians serve at least formal equal rights such as same-sex marriage and ary service (Brewer 2014; Pew 2015; Schnabel 2016).
Yet, many relig groups ntue to draw cultural boundari opposn to same-sex relatnships (Schnabel 2016), and Lbian, Gay, Bisexual, Transgenr, and Queer (LGBTQ) rights are equently seen as existg ntentn wh the relig eedoms of dividuals and even stutns. Dpe ntug tensn between tradnal relign and same-sex relatnships, a sexual-mory-affirmg “gay theology” has veloped, and some relig stutns wele gay and lbian Christians to their ngregatns (Rodriguez and Ouellette 2000; Chav and Anrson 2014).
WHAT DO LOOK LIKE TO BE GAY – AND A PRACTICG CATHOLIC?
For stance, the recent shootg at an Orlando, Florida gay night club that rulted 49 aths has lled to qutn the extent to which relig doctre fluenc vlence and hate crim agast LGBTQ dividuals (Ste 2016). In rponse to a history of religly-motivated vlence agast LGBTQ persons, Pope Francis recently lled on the Catholic Church to not only apologize to the gay muny, but even ask s fivens (Gallagher and Burke 2016). Although negotiatg and tegratg sexual and relig inti is beg easier as new cultural tools bee available society at large, certa highly relig ntexts wh dogmatic official polici plite and sometim even actively oppose the tegratn of relig and gay inti.
For example, Freas (2015) noted that the stunts she terviewed as part of her study on gay and lbian llege stunts 2000 uld not voke their relig inti nversatn whout simultaneoly vokg their sexuali. Universy atmospher wh anti-gay norms n produce fear of one’s own sexual inty and create a number of challeng for LGBTQ stunts, cludg makg harr to accept and velop their inti (Bowen and Bourgeois 2001; Cotten-Hton and Wae 2000; Hrichs and Rosenberg 2002).
Though many lleg, cludg some Christian on, have tablished support programs for gay and lbian stunts (Flax 1990; Coley 2016), LGBTQ persons equently rema a stigmatized mory by the majory heterosexual stunt populatn (Nadal 2013; Weeks 1989).
I THOUGHT I WAS OVER MY CATHOLIC GUILT ABOUT BEG GAY. MAYBE I WAS WRONG?
Therefore, not only are LGBTQ stunts at Catholic-affiliated universi subject to the same homophobic and heterosexist margalizatn that all sexual mori experience higher tn, but the gree to which gay and lbian stunts are margalized and ma to feel ferr to their straight peers n be heightened when homosexualy is nmned by official Church doctre. In recent s the Catholic Church’s teachgs on homosexualy particular, found large part natural law beliefs about sex as procreative, have been ntted by Catholic theologians, scholars, lears, and lay (Cort 1992; Jon 1996). We summarize the Catholic Church’s teachgs on homosexualy what follows bee reterpretatn of Church teachg is central to how sexual mory Catholics make sense of the relig/sexual inty nex they negotiate as llege Catholicism has a precise and clearly articulated, though creasgly ntted, theology of sexual ethics based on beliefs about the meang and purpose of human sexualy.
As Dillon (1999) not, homosexual acts are nsired sful bee they viate om dively ordaed natural laws and th do not lead to the transmissn of natural social teachg of the Catholic Church on homosexualy is explicly stated the Catechism of the Catholic Church (Catholic Church 2357 and 2358). Certaly Catholic dogma is not the only antagonist for the stunts’ inty negotiatn, and scholars uld jt as well foc on thgs like stunts’ fay relig socializatn, stutnal silencg of official LGBTQ groups, or other nstrats to inty tegratn faced by many young gay Catholics.
Though stunts certaly enter llege wh a range of different cultural tools (Baggett 2008), our terviewe tend to articulate a relative homogeney their relig upbrggs, and many terviewe seemed siarly equipped for inty negotiatn.
LIBERAL RDAL LLS FOR REVISED CATHOLIC TEACHG ON GAYS
As we analyzed terviews, four inty typ surfaced wh the larger culture of gay and lbian stunts: (1) the tegrated inty, (2) the liberated inty, (3) the embattled inty, and (4) the disillned inty. Bradley, an tegrated stunt highly volved wh gay and lbian rights on mp talked about his experienc regardg negotiatn at the start of llege, “Oh, fely helped a lot to have [name of another stunt] to talk to. This inty is drawn om a self-nsc wish to stay Catholic but to also live a type of Catholicism that affirms sexual inty a munal settg wh other gay and lbian Catholics, spe perceptns of the ntradictory nature of the two inti (Dillon 1999).
She not a change om an earlier perspective which direct Catholic teachgs about homosexualy were more important to her, to a new perspective that allows her to reterpret Church teachgs a way that mak possible to embrace both her sexual and relig inti.