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

Contents:

• WHAT SHOULD A GAY CATHOLIC DO?
• I'M GAY, BUT I'M NOT SWCHG TO A CHURCH THAT SUPPORTS GAY MARRIAGE
• MOM DAD I’M GAY
• GAY UNSELOR'S FIRG BY INDIANAPOLIS CATHOLIC SCHOOL PERMTED BY FERAL APPEALS URT

WHAT SHOULD A GAY CATHOLIC DO?

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). For example, many sexual mory stunts beg to unrstand their sexual inti for the first time (Rhoads 1994), face anti-gay sentiment (Cotten-Hton and Wae 2000; Woodford et al.

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.

I'M GAY, BUT I'M NOT SWCHG TO A CHURCH THAT SUPPORTS GAY MARRIAGE

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.

MOM DAD I’M GAY

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). 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. Our study explor a ntext where relig and gay inti rema tensn by examg the lived experienc of relig, gay llege stunts, and how they unrstand their inty negotiatn a Catholic stutn.

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

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).