With Gays, Abortion & Birth Control on Gay Priests, Pope Francis Asks
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“Empowers the Homophobic Bully” “If Gay Couple Lives with Faithfulness,Can
B NDINGS Vol. 39 No. 3 A Publication of New Ways Ministry Summer 2020 Church “got to answer” for teaching that “empowers the homophobic bully” By Mada Jurado “the Church describes homosexual acts it wonderful when he said who am I to NovenaNews.com as intrinsically evil. I would regard the judge,'” McAleese observed of the pon- June 30, 2020 Church’s teaching as disorderly and in- tiff’s famous 2013 remark on gays who trinsically evil. Why is it intrinsically “seek God and [have] good will,” in The Church has “got to answer” for evil? Because it conduces to homopho- which he also referred to another teach- its teaching on gays that “empowers the bia.” ing in the Catechism that homosexuals homophobic bully,” a former Irish presi- “Look at the language that is used – should never be marginalised but instead dent has insisted. ‘the homosexuality is disordered.’ Who must be integrated into society. Mary McAleese, who served two wants to believe that their God-given “Well I was not at all impressed by terms as Irish president betwen 1997 and nature is disordered?” McAleese asked. that,” McAleese admitted, “I was an- 2011 and has since received a doctorate “That homosexual acts, how they gered by it because he does judge. He is in canon law from Rome’s Pontifical express their love in a loving relation- the supreme judge of the Church. He is Gregorian University, hit out at the ship, for example… that that is regarded the legislator, he is the judge.” Church’s doctrine on homosexuality in as intrinsically evil. -
1988 the Witness, Vol. 71, No. 6. June 1988
VOLUME* 71 NUMBER* 6 JUNE 1988 publication. and reuse for required Permission DFMS. / Church Preachment Episcopal To People Power the of John H. Burt Archives i Union-Busting 2020. Susan E. Pierce Copyright Episcopal Church As Voyeur L Louie Crew Hushed-up Christ by Robert Hodgell Letters Bishops not all bad magnitude involving a complete rever- serving is an inference drawn by Cor- Charles V. Willie's article on women sal of custom and tradition ends up win and not a conclusion of this author. bishops, "No doubt about it," (March based on guesswork, I wonder. Also my essay on women as bishops WITNESS) is a learned and dramatic Prof. Willie writes, "If women are did not state that men as a rule are more support of the elevation of ladies to the called to be bishops, my guess is they harmful and less helpful. Again, this is episcopate, and in spite of my own are called to do these things because Corwin's inference. For the record, my doubts, it seems almost an exercise in they are helpful and not harmful." That article simply stated that "If men are futility not to accept that this is going to seems to infer that men as a rule are not more helpful as bishops than happen, come hell or high water, in the more harmful and less helpful. If that is women could be, and if women are not not too distant future. That will give us true, then perhaps the ultimate step is to more harmful as bishops as men have have only women in Holy Orders. -
S Top Leaders Cross Catholic Hierarchy on Gay Marriage
Vol. 31, BNo. 1 NDINGSSpring 2011 A Publication of New Ways Ministry Md.'s top leaders cross Catholic hierarchy on gay marriage By John Wagner starting Friday in the House of Dele- centage of Catholics than Maryland, The Washington Post gates, traditionally the more liberal which has 27 percent, according to a February 25, 2011 chamber on social policy. Supporters 2008 national survey. A similar percent- there say they remain a couple of votes age of Maryland legislators are Catho- Maryland Gov. Martin O'Malley shy of a majority but were optimistic lics. regularly attends a weekday Mass and that they would pick up the backing. During the debate Thursday, Sen. has sent his four children to Catholic O'Malley (D) has pledged to sign Robert J. Garagiola (D-Montgomery) schools. the bill if it reaches his desk. Busch has said the bill would provide gay couples House Speaker Michael E. Busch said he will vote for it in the House. And the same rights he and his wife have (D-Anne Arundel) used to teach and although Miller voted against the bill in enjoyed since their marriage in a Catho- coach at his old Catholic high school in the Senate on Thursday, he had moved lic church 14 years ago. Annapolis. to head off a filibuster attempt by oppo- "It's an historic day for equal justice Senate President Thomas V. Mike nents so that it could move forward. under the law," he said. Miller Jr. (D-Calvert) grew up serving as Maryland, which emerged as a bea- Several of his colleagues countered an altar boy in the idyllic wood-frame con for Catholics during its Colonial that marriage should be reserved for cou- Catholic church his family helped build days, would join five other states and the Governor Martin O’Malley ples who can fit their definition of in Clinton. -
After 54 Million Dead Babies
Please email this PDF to WE ARE ABOUT TO END ALMOST each of these senators. We need them to bring the EVERY ABORTION IN OHIO! Heartbeat Bill to a vote now! Dear Pro-Life Supporter, [email protected] [email protected] The ad below will appear in the Columbus Dispatch on Tues, April 17. If you live in Ohio, [email protected] please buy as many newspapers as you can and mail a copy of this ad to the senators listed below at: Senator Name, Senate Building, 1 Capitol Square, Columbus, OH 43215. [email protected] [email protected] Please also email this PDF to every pro-life person you know and ask them to help here us at [email protected] “ground-zero” in the fight to end abortion! Ohio is on the verge of passing historic legislation that would prevent nearly every abortion in our state and effectively challenge Roe v. Wade. [email protected] [email protected] Learn more at HeartBeatBill.com [email protected] AFTER 54 MILLION DEAD BABIES DON’T ASK US TO WAIT ANY LONGER! Leading Ohio Supporters • Representative Lynn Wachtmann, Sponsor An Open Letter from Dr. Jack Willke, Call ALL these Senators • 53 State Representatives, Co-Sponsors Who Founded the Right to Life and urge them to bring • Congressman Steve Chabot THE FULLY PROTECTIVE • Congressman Jim Jordan Movement Forty Years Ago • State Treasurer Josh Mandel Heartbeat Bill to a vote! any of you know me as Supreme Court with a new pro- • State Auditor Dave Yost Tom Niehaus……614-466-8082 • Ken Blackwell, former Ohio Secretary of State M founder and longtime life President’s appointments. -
AAC Timeline
THE ANGLICAN REALIGNMENT Timeline of Major Events 1977 Continuing Anglican Movement is 1987 & 1989 founded over the mainstream ordination of women to the priesthood. TEC Panel of bishops dismiss heresy Composed of several breakaway charges against Bishop Spong of Anglican jurisdictions no longer in Newark; he rejects among other things communion with Canterbury, some of the incarnation, atonement, these will join the Anglican Church in resurrection, the second coming of North America (ACNA) during the Christ and the Trinity. realignment. 1994 Global South Anglicans (GSA) begin meeting and communicating in earnest between its members regarding the growing liberal theological trends in the Anglican Communion. 1996 1998 The American Anglican Council (AAC) is founded by Bp. David Anderson as a Lambeth Council of Bishops takes place response to unbiblical teachings in TEC under Canterbury’s leadership, during and the larger Anglican Communion. which Anglican bishops overwhelmingly Begins organizing in earnest hundreds (567-70) uphold the biblically orthodox of clergy and lay delegates to the TEC definition of marriage and sexuality in Triennial General Conventions (1997, Lambeth Resolution 1.10. Bishops from 2000, 2003, 2006 and 2009) to stand up TEC and ACoC immediately protest that for “the faith once delivered to the they will not follow Biblical teaching. saints.” (Jude 3) 2000 Anglican Mission in the Americas (AMiA) is founded in Amsterdam, Netherlands, due to theologically liberal developments in the Episcopal Church 2002 (TEC) and the Anglican Church of Canada (ACoC) under the primatial Diocese of New Westminster, Canada, oversight of Rwanda and South East authorizes rite of blessing for same-sex Asia. -
Bishop John Stowe Leads Prayer at LGBT Catholic Gathering
B NDINGS Vol. 36 No. 3 A Publication of New Ways Ministry Spring-Summer 2017 Bishop John Stowe leads prayer at LGBT Catholic gathering By Patricia Lefevere who have pursued "a life of faith in a Kentucky Catholics and others farther "Our usual way of thinking is that The National Catholic Reporter church that has not always welcomed or afield. justice and mercy are incompatible," May 4, 2017 valued" them or their worth. As a "The flack has been enormous and Stowe said. But Pope Francis has asked shepherd, he needs to hear their voices continues on the blogosphere" and from Catholics to find new ways to work Chicago — Clad in traditional and take seriously their experience, he "self-righteous strangers online and those together, to open up new possibilities and brown Franciscan robes, Bishop John said, adding that both the presence and who subscribe to these feeds," Stowe to try to be nonjudgmental of one Stowe of Lexington, Kentucky, seemed said, calling some of the another, he added. "We all still require at home among the rainbow of colors posts and e-mails [mercy]; it's about the need for a conver- at New Ways Ministry’s eighth annual "vicious." sion of attitudes for both the institutional symposium here April 28-30. This was The uproar quieted church and for all its members," Stowe the first time that the bishop had spoken somewhat after the bishop said. in front of the advocacy group, which addressed the issue on a When Stowe was asked how he felt supports lesbian, gay, bisexual and local Catholic radio show the church should respond to cases of transgender Catholics. -
Homosexuality & the Priesthood
HOMOSEXUALITY & RICHARD P. McBRIEN THE PRIESTHOOD QUESTIONS WE CAN'T KEEP IN THE CLOSET ecent articles in such diverse publications as Q What impact, if any, does the large number of gay priests Newsweek, Atlantic Monthly, and National have on recruiting candidates for the ordained priesthood, or Catholic Reporter have called public atten- the presbyterate? Has the public image of the Catholic priest in tion to a phenomenon that used to be spoken the United States changed in recent years, and, if so, to what of only by innuendo or in whispers: gay extent is homosexuality in the priesthood a factor? priests and gay seminarians. Has the percentage of gay men attracted to the ordained Now no sensible person -- and I hope I fall in that category priesthood increased in recent years? Are there more gays in -- would enter a discussion of this sort without a good deal of the seminary today than there were in the years before Vatican hesitation. It is not the sort of terrain one ordinarily chooses to I1? cross, at least not without an ample supply of protective gear What impact does the presence of a large number of gay and a painful awareness of the suspicions and misunderstand- seminarians have on the spiritual toneand moral atmosphere of ings that can be provoked by almost anything one says. My our seminaries? Do gay seminarians inevitably create a gay own reflections, I should underline, are highly tentative and culture in seminaries? To what extent are seminary faculty not offered motu proprio, as it were, but in response to an members a part of this culture? Are heterosexual seminarians inquiry by the editors. -
The Why and How of Congregational Discernment in LGBTQ+ Inclusion: Models in the Literature
religions Article The Why and How of Congregational Discernment in LGBTQ+ Inclusion: Models in the Literature Helen Harris * and Gaynor I. Yancey Diana R. Garland School of Social Work, Baylor University, Waco, TX 76701, USA; [email protected] * Correspondence: [email protected] Abstract: Through the years, people of faith and their congregations have encountered social issues without easy answers. From racism, women’s rights, and poverty to the current divisions over abortion and human sexuality, the church has wrestled with difficult subjects impacting policy and practice. In the United States of America (USA/US), the question of LGBTQ+ inclusion in churches is an increasingly frequent conversation, point of decision, and sometimes point of division in congregations. As these challenging social issues in a politically polarized USA culture impact the church, there is also a focus in the literature on methods for civil conversation. This article reports on models for conversations that provide guidance for congregations engaging in difficult conversations including that of LGBTQ+ inclusion. In this article, congregations and others are provided with resources and models for discernment. Models covered include those developed by individual Christian leaders, those developed in congregational processes, and those developed for public and educational discourse. Keywords: congregations; denominations; discernment; LGBTQ+; inclusion; models 1. Introduction In the United States of America, many LGBTQ+ Christians write about growing up in Citation: Harris, Helen; Yancey, the church and their experiences of community and worship (Chu 2013; Lee 2018; Robertson Gaynor I. 2021. The Why and How of 2017; Vines 2014). Shared values and the experience of collaborative response in the Congregational Discernment in LGBTQ+ Inclusion: Models in the community can be threatened when gay Christians come out (Baldock 2014; Cantorna 2019; Literature. -
Is Abortionabortion “Black“Black Genocide”Genocide”
SISTERSONG WOMEN OF COLOR REPRODUCTIVE JUSTICE COLLECTIVE C o l l e c t i v eVo i c e s VO L U M E 6 ISSUE 12 S u m m e r 2 0 1 1 IsIs AbortionAbortion “Black“Black Genocide”Genocide” AlliesAllies DefendingDefending BlackBlack WomenWomen UnshacklingUnshackling BlackBlack MotherhoodMotherhood ReproductiveReproductive VViolenceiolence aandnd BlackBlack WomenWomen WhyWhy II PrProvideovide AborAbortions:tions: AlchemAlchemyy ofof RaceRace,, Gender,Gender, andand HumanHuman RightsRights COLLECTIVEVOICES “The real power, as you and I well know, is collective. I can’t afford to be afraid of you, nor of me. If it takes head-on collisions, let’s do it. This polite timidity is killing us.” -Cherrie Moraga Publisher....................................................SisterSong Editor in Chief.........................................Loretta Ross Managing Editor.......................................Serena Garcia Creative Director....................................cscommunications Webmaster..............................................Dionne Turner CONTRIBUTING WRITERS Loretta Ross Laura Jimenez Heidi Williamson Dionne Turner Serena Garcia Charity Woods Monica Simpson Candace Cabbil Kathryn Joyce Willie J. Parker, MD, MPH, MSc Bani Hines Hudson Gina Brown Susan A. Cohen Laura L. Lovett Cherisse Scott From the Managing Editor, Serena Garcia: Please note in this issue of Collective Voices we have allowed our writers to maintain their own editorial integrity in how they use the terms, “Black”,“minority,” and the capitalization of Reproductive Justice. Send Inquiries to: [email protected] SEND STORY IDEAS TO: [email protected] SisterSong Women of Color Reproductive Justice Collective 1237 Ralph David Abernathy Blvd., SW Atlanta, GA 3011 404-756-2680 www.sistersong.net © All Rights Reserved 2 www.sistersong.net CV Message from the National Coordinator This special edition of Collective Voices is dedicated to women of color fighting race- and gender-specific anti-abortion legislation and billboards across the country. -
'A New Imagination of the Possible': Seven Images from Francis for Post
‘A New Imagination of the Possible’: Seven Images from Francis for post-Covid-19 Add to Favorites Antonio Spadaro, SJ / Church Life / 14 July 2020 The first global pandemic of the digital age arrived suddenly. The world was stopped in its tracks by an unnatural suspension of activity that interrupted business and pleasure. “For weeks now it has been evening. Thick darkness has gathered over our squares, our streets and our cities; it has taken over our lives, filling everything with a deafening silence and a distressing void that stops everything as it passes by. We feel it in the air, we notice in people’s gestures, their glances give them away. We find ourselves afraid and lost.” These are the words Pope Francis used to portray the unprecedented situation. He pronounced them on March 27 before a completely empty Saint Peter’s Square, during an evening of Eucharistic adoration and an Urbi et Orbi blessing that was accompanied only by the sound of church bells mixed with ambulance sirens: the sacred and the pain. The pope has also stated that this crisis period caused by the Covid-19 pandemic is “ a propitious time to find the courage for a new imagination of the possible, with the realism that only the Gospel can offer us.”[1] The thick darkness, then, allows us to find the courage to imagine. How was it possible to send out such a message in a moment of depression and fear? We are accustomed to the probable, to what our minds suppose should happen, statistically speaking. -
Priests for Life Defies Constitution and Conscience
OPPOSITION NOTES AN INVESTIGATIVE SERIES ON THOSE WHO OPPOSE WOMEN’S RIGHTS AND REPRODUCTIVE HEALTH Faithless Politics: Priests for Life Defies Constitution and Conscience INTRODUCTION riests for Life national director Frank Pavone has spent more than 15 years trying vainly to grow his Catholic antichoice group into the mass clerical movement P envisioned in its rhetoric, only to find himself banished to a Texan wasteland. In a country with some 40,000 Catholic priests, Priests for Life (PFL) has never claimed more than 5,000 members—and quietly stopped counting some time around the turn of the 21st century. Unapologetic electoral campaigning, and unabashed cooperation with the most militant antichoice figures, have not brought PFL membership numbers to match the New York priest’s ambitions. Pavone’s nonprofit says it is “for everyone who wants to stop abortion and euthanasia,” “not an association that seeks to be some sort of separate and elite group of priests who claim to be more pro-life than all the rest”1; it boasts the church hierarchy’s approval, strict orthodoxy and a board of archbishops and cardinals. Even by PFL’s own optimistic estimates, however, Pavone appears never to Pavone has always personalized the PFL message and have attracted a membership of more than one in five US priests. His reaction has been to all image, selling himself—often with large photos of himself but give up on the existing priesthood, which he on PFL billboards—much as a candidate for office might do. regularly castigates as too timid on abortion, and to seek to mold young priests in his image at his new Texas refuge. -
A Conversion … in the Language We Use”1
MELITA THEOLOGICA Paul Pace Journal of the Faculty of Theology Nadia Delicata University of Malta 65/1 (2015): 75–96 “A Conversion … in the Language We Use”1 Introduction ope Francis’ challenge to seek and find an adequate pastoral response to Pnew family situations needs to be taken up boldly. There is no doubt that an important way of doing this is to reflect on the way we, as Church, consider family issues ad intra, but we also need to look at how we seek to communicate truths about the family with and to the world. Is the “Gospel of the Family” offering hope and joy to those in the fold who are struggling with complex family situations? Is it encouraging the conversion of those often deemed to be on the “margins” of the Church? Is our message about family life persuasive – in particular, in our case, in a strongly secularist European context? Reflection not just about the “message” but also about the way it is communicated is a key challenge for theologians, always called to read the signs of the times and to interpret the Gospel afresh. It is pivotal for ministers and church leaders called to guide the faithful along the steps of their pilgrim journey. It is also necessary for the Church’s task of evangelization in a post-Christian continent in particular, and in the “global village” at large. The challenge is that of finding a new language that speaks to the various audiences to whom we, as Church, are sent to share and proclaim the Gospel.