Marriage & Family

Catholic LGBTQ voices rising in volume during Vatican's Synod on Synodality

Catholic LGBTQ voices rising in volume during Vatican's Synod on Synodality

The "Chain of Discipleship" image showed five Catholics celebrating at a church, including a woman in priest's vestments and a person in a rainbow-letters "pride" shirt who is shouting, "We are the young people of the future and the future is now."

This art from the Philadelphia Catholic Higher Education Synod rocked Catholic social media -- especially when it appeared on the Synod of Bishops Facebook page, linked to the ongoing Synod on Synodality that began in 2021.

Catholics at the local, regional and national levels are sending the Vatican input about the church's future. A North Carolina parish submitted testimony from "Matthew (not his real name)," who had been recognized as his Catholic high school's most popular teacher. While "hiding his homosexuality," he married "his partner elsewhere."

"They decide to foster, love and adopt young children internationally," said this report. "Matthew's greatest sadness is that he has to hide his sexuality in order to keep his job in a church institution and that he does not feel welcome in the Catholic Church precisely because of his sexuality which he considers God-given, and this despite his attempt to love the poor and destitute through his pro-life decision to adopt."

Case studies of this kind recently led Belgian bishops to approve a document -- "On Pastoral Closeness to Homosexual People" (.pdf here) -- containing a rite for priests blessing same-sex couples. The bishops appointed a gay layman as inter-diocesan coordinator for LGBTQ care in a land in which 3.6% of baptized Catholics attend Mass on an average Sunday.

Meanwhile, it's important that a Vatican working document includes the term LGBTQ and even LGBTQIA in discussions of topics once considered forbidden, said Francis DeBernardo of New Ways Ministry, a Catholic gay-rights network pushed aside during the Pope St. John Paul II era.


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Podcast: Big Sexual Revolution victory in New York! Where's the elite news coverage?

Podcast: Big Sexual Revolution victory in New York! Where's the elite news coverage?

I think I heard this D.C. Beltway question for the first time during the George W. Bush years, when I moved back to greater Baltimore and began teaching full-time at the Washington Journalism Center. It was a time of high expectations for cultural conservatives. As is usually the case, they faced disappointment when wins by the cultural left continued, even though W. Bush was “in power.”

The question: What happens to culturally conservative Republicans when they get elected to, oh, the U.S. Senate and then immediately start losing their nerve?

I heard an interesting answer during an off-the-record chat session with some Senate staffers. It helps to remember that this was back in the day when many people still had radios in their cars that had button systems that allowed them a limited number of pre-set stations they could quickly punch while driving.

The answer: There are two kinds of Republicans inside the Beltway — those who have NPR as the first button on their car radios and those who do not.

Unpacking that answer was crucial to this week’s “Crossroads” podcast (CLICK HERE to tune that in), which focused on media coverage, or the lack thereof, about a recent court ruling in an important LGBTQ rights case in New York.

Ah, but was this a case that LGBTQ-rights activists and Sexual Revolution evangelists wanted to see publicized? That’s one of the questions that host Todd Wilken and I discussed.

We will work our way back to the NPR symbolism angle. But first, here is some key material from the top of a New York Post report that ran with this headline: “NYC judge rules polyamorous unions entitled to same legal protections as 2-person relationships.” This is long, but important. First, there is this:

In the case of West 49th St., LLC v. O’Neill, New York Civil Court Judge Karen May Bacdayan reportedly concluded that polyamorous relationships are entitled to the same sort of legal protection given to two-person relationships.


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Earth to RNS: Why not show a bit less deference to 'devout' Catholic abortionists?

Earth to RNS: Why not show a bit less deference to 'devout' Catholic abortionists?

Last week, I was in New York receiving three awards for my work that appeared last year in Newsweek, Politico and National Geographic. Writers for Moment magazine, Sojourners, The Forward, The Washington Post, the San Francisco radio station KALW and many other organizations won as well, including Religion News Service.

In the case of RNS, much good work has been done. Which is why I’m scratching my head at two recent pieces: one a hagiography of the Rev. James Martin, a Catholic priest known for his ministry to gays, and a Catholic gynecologist who insists she keeps the faith –- yet performs abortions.

It was difficult to know exactly what the Martin piece, written by two rabbis was: A news story? An opinion piece? An analysis? A sermon? A nomination for sainthood?

The last is in jest yet only partially; Martin’s teachings are radical enough that then Philadelphia Archbishop Charles Chaput had to release a statement in 2019 about how Martin does not speak for the Catholic Church and “to caution the faithful about some of his claims.”

The authors put Catholic teaching in the worst possible light in this paragraph:

This time of great change affords Catholic clergy the chance to adapt to new needs and serve people in new ways. Even as some may feel constrained by vows of obedience that obligate leadership to line up with papal directives, others are finding support for new areas of ministry and outreach to underserved and marginalized groups…

With this multifaceted approach, Father Martin brings his ministry outside the traditional institutional framework to directly reach the people he seeks to serve. His work provides a new model for clergy leadership within the Catholic Church, modeled on the example of Jesus.

Well actually, whenever Jesus encountered someone operating outside the bounds of traditional sexual mores, he certainly reached out to them, but he also said, “Go and sin no more.” Not sure Martin is doing that.


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FitzSimons Allison: Bookish Episcopal bishop who dared to say 'apostasy'

FitzSimons Allison: Bookish Episcopal bishop who dared to say 'apostasy'

It has been three decades since the Rt. Rev. C. FitzSimons Allison took his first step away from his life as one of the Episcopal Church's strongest evangelical voices.

That tentative move took place in a small-group discussion during an Episcopal House of Bishops meeting in Kanuga, N.C., during his final year serving as the 12th bishop of the historic Diocese of South Carolina. The topic that day was, "Why are we dysfunctional?"

Allison attacked Episcopal priests and seminary professors who were openly proclaiming their faith in an ancient, erotic, divine spirit "older and greater" than the God of the Bible. There was, Allison said, a clear, ancient word for that -- "apostasy."

Other bishops said they had no problem accepting clergy who were testing the boundaries of ancient Christian doctrines.

After that clash, Allison remained in his pew and declined to share the consecrated bread and wine during a Holy Eucharist with the entire House of Bishops. He didn't publicly discuss this act of broken Communion for several years, but his silent protest was a poignant symbol of early cracks forming in the global Anglican Communion.

Now the 95-year-old bishop has officially resigned his status as an Episcopal bishop, making his departure official. Two weeks ago, he wrote U.S. Presiding Bishop Michael Curry to clarify that he had been received into the Anglican Church in North America -- a body recognized as valid by many Anglican bishops in Africa, Asia and the Global South, but not by the Archbishop of Canterbury or leaders in the U.S. Episcopal Church.

"Some people said that I didn't need to do this, because everyone knows where I stand," said Allison, reached by telephone. "But I felt, the way things have been going, that I still needed to make things official. That's just the way I am."


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Podcast: 'Culture Wars' again, as Muslims protest LGBTQ advances in public schools

Podcast: 'Culture Wars' again, as Muslims protest LGBTQ advances in public schools

If you read newspapers or magazines in America, you have heard the term “culture wars.”

If you have read GetReligion for any time at all, then you probably know that, in the work of sociologist James Davison Hunter, the term “culture wars” was given a very specific definition that rarely shows up in news coverage.

In the early 1990s, Hunter published a bestseller entitled, “Culture Wars: The Struggle To Control The Family, Art, Education, Law, And Politics In America.” The term leapt into news jargon and, as often happens, it became totally politicized.

What was Hunter talking about? Hold that thought, because we will come back to it. We will need to apply it to a story that’s in the news right now, a story that many will describe as a “culture wars” fight. We discussed all of this during this week’s “Crossroads” podcast (CLICK HERE to tune that in).

Let’s start with this local headline from the Detroit Free Press: “LGBTQ and faith communities struggle for unity in Dearborn, Hamtramck.” What we have here is one of those stories in which conservative religious parents are making a stand in protest LGBTQ education efforts — and some other gender trends — in their local schools.

Sound familiar? But there’s a twist. This time, the evangelical Protestants have what journalists clearly consider some unlikely parters. Here is the (long) overture to the Detroit story, which went national:

The protest began with a prayer.

On a Sunday afternoon last month in Dearborn, Nagi Almudhegi took the stage to address the crowd gathered outside Henry Ford Centennial Library to demonstrate against some LGBTQ books in Dearborn Public Schools' libraries.

"I'd like to start off first of all with a prayer," Almudhegi said. "And I'm going to read, recite the chapter on Fatiha (opening of Quran) in Arabic and then I will read the English translation."

As he spoke, some in the crowd held up signs denouncing books and educational materials in the public schools that they believe are too explicit for children.


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Could secular feminism and some kind of religion converge in a Sexual Revolution rethink?

Could secular feminism and some kind of religion converge in a Sexual Revolution rethink?

Attention journalists: Here are some chapter headings from the latest advice book on sex:

“Men and Women Are Different”

“Some Desires Are Bad”

“Loveless Sex Is Not Empowering”

“Violence Is Not Love”

“People Are Not Products”

“Marriage Is Good”

“Sex Must Be Taken Seriously”

“Listen to Your Mother”

To which geezers in The Guy’s swiftly passing generation can only respond with something that, today, would be #DUH.”

Yet Americans who’ve grown up since the blitz of the 1960s Sexual Revolution have been immersed in a culture that promotes and expects commitment-free hook-ups and casual sex, even very early in a relationship.

Turns out women feel disheartened, dishonored and coerced by this supposed “freedom,” and have good reason to be, says Britain’s Louise Perry in her spirited book “The Case Against the Sexual Revolution: A New Guide to Sex in the 21st Century” (Polity Press). She assails so-called “liberal feminism” for routinely handing countless women a raw deal.

Her preachments will be routine common sense for folks who resist fierce cultural pressure and remain guided by religious teachings of the past few thousand years.

What might especially intrigue reporters is that Perry, a fellow journalist with the Daily Mail and the New Statesman and an anti-rape crusader, makes a thoroughly secularized case that nonetheless coincides at many points with a religious tradition toward which she expresses zero trace of fondness.


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Loretta Lynn's reality: Gospel truth mixed with rhinestone feminism in the real world

Loretta Lynn's reality: Gospel truth mixed with rhinestone feminism in the real world

On many Sundays, Loretta Lynn sent her social-media followers a thought for the day from Scripture.

Two days before her death at her ranch in Hurricane Mills, Tenn., the 90-year-old country-music legend posted two verses, repeating the second verse to stress her point.

Lynn's final Instagram post said: "Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. John 3:20-21"

The feisty superstar experienced plenty of darkness and light and shared the gritty details in a career that changed the role of women in Nashville. Lynn was raised poor in the Kentucky hills and spent years in church pews before she started singing in honky-tonks. Her husband Oliver "Dolittle" Lynn struggled with alcoholism, but they stuck together in a union that inspired songs about love and loyalty, as well as break-ups and fist fights, such as "Don't Come Home A-Drinkin' (With Lovin' On Your Mind)."

Lynn vowed to tell the truth about both sides of her life. She loved to sing hymns and gospel music, while critics hailed the rhinestone feminism of her hits such as "You Ain't Woman Enough," "The Pill," "Rated X" and "You're Looking at Country."

In her "Coal Miner's Daughter" memoir, Lynn described her faith journey: "I believed it all, but for some reason, I was never baptized. After I started in music, I got away from going to church and reading the Bible. I believe I was living the way God meant me to, but I wasn't giving God the right attention."

In that same 1976 memoir, she added: "I'm trying to lead a good Christian life, especially since I got baptized two years ago. So there ain't too much spicy to tell about me -- just the truth." Christian Chronicle editor Bobby Ross, Jr., noted that she later added a strong kicker to that: "Nobody's perfect. The only one that ever was, was crucified.”

Anyone who explored the details of Lynn's life and music knew that she wasn't a good fit in the "elite feminist establishment" or among advocates of a "status-quo idea of domesticity," noted Russell Moore, Christianity Today's editor in chief.


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Podcast: Are (all) evangelicals the only folks tempted to gloss over candidates' sins?

Podcast: Are (all) evangelicals the only folks tempted to gloss over candidates' sins?

Oh my. It appears that editors at the New York Times has veered back into what could be called “evangelical voter monolith mode” once again.

I base that comment on the thesis paragraphs of a recent Times report that ran with the headline, “‘Saved by Grace’: Evangelicals Find a Way Forward With Herschel Walker.” That story was the hook for this week’s “Crossroads” podcast (CLICK HERE to tune that in). I will return to the Walker drama in a minute.

But before we go there, let’s pause and flash back to a Gray Lady report from a few months ago that ran with this headline: “As a ‘Seismic Shift’ Fractures Evangelicals, an Arkansas Pastor Leaves Home.” It’s the first half of that headline that interests us, right now. Here is some of the crucial language:

Across the country, theologically conservative white evangelical churches that were once comfortably united have found themselves at odds over many of the same issues dividing the Republican Party and other institutions. …

Michael O. Emerson, a sociologist at the University of Illinois Chicago, described a “seismic shift” coming, with white evangelical churches dividing into two broad camps: those embracing [Donald] Trump-style messaging and politics, including references to conspiracy theories, and those seeking to navigate a different way.

That’s accurate, of course. Anyone who has followed evangelical debates in the Trump era knows that the big story is rooted in tension, pain and divisions — not monolithic unity about how to approach politics.

At the same time, evangelicals are still facing a crushing binary reality when they approach election-day decisions — trying to decide, in some cases, between what they view as flawed GOP candidates and Democratic candidates whose stances on First Amendment and sanctity-of-life issues put them in a “can’t go there” category.

Evangelicals of various kinds do not agree on how to handle that, falling into camps that resemble the 2016 and 2020 national elections.

Thus, here is a flashback to my Trump-era evangelical voter typology from several years ago. When reading it this time, simply substitute “Walker” for “Trump” and apply these camps to White, Black (they exist) and Latino (they exist) evangelical/charismatic voters in Georgia.


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AP covers the new Pentecost in United Methodist life, without mentioning Ms. Penny Cost

AP covers the new Pentecost in United Methodist life, without mentioning Ms. Penny Cost

As I have stressed many times, I totally understand the challenges that religion-beat professionals face when attempting to do short, balanced, accurate hard-news stories about the 40 years of warfare inside the United Methodist Church over issues of marriage, sex, biblical authority and some core Christian doctrines about salvation and Christology.

I understand because I have been covering this story since my arrival at the old Rocky Mountain News (#RIP) back in 1983, with the church-discipline case of an openly gay UMC pastor, the Rev. Julian Rush. The progressive Rocky Mountain Annual Conference backed Rush and, well, the rest is history.

The biggest challenge in this story is helping readers understand why the Methodists who are defending the UMC Book of Discipline have decided to hit the exit doors, even though they have — for several decades — been winning the key votes at the global level of the denomination.

The problem is that the church establishment here in North America is actually running the show and the center-left leaders want to tweak the Discipline to allow more freedom for doctrinal progressives, while assuring mainstream Methodists that nothing will change at the local level unless their congregation wants it to change. See this recent post: “Why are United Methodists at war? Readers need to know that sexuality isn't the only fault line.”

The Associated Press recently shipped a long feature that tries To Explain It All, and there is much to praise in this piece. Here is the stating-it-mildly headline: “United Methodists are breaking up in a slow-motion schism.” Here is a long, long, essential piece of this feature that shows the complexity of these issues:

In annual regional gatherings across the U.S. earlier this year, United Methodists approved requests of about 300 congregations to quit the denomination, according to United Methodist News Service. Special meetings in the second half of the year are expected to vote on as many as 1,000 more, according to the conservative advocacy group Wesleyan Covenant Association.

Scores of churches in Georgia, and hundreds in Texas, are considering disaffiliation. Some aren’t waiting for permission to leave: More than 100 congregations in Florida and North Carolina have filed or threatened lawsuits to break out.

Those departing are still a fraction of the estimated 30,000 congregations in the United States alone, with nearly 13,000 more abroad, according to recent UMC statistics.

But large United Methodist congregations are moving to the exits, including some of the largest in Arkansas, Georgia, Louisiana, Oklahoma and Texas.

The flashpoints are the denomination’s bans on same-sex marriages and ordaining openly LGBTQ clergy — though many see these as symptoms for deeper differences in views on justice, theology and scriptural authority. The denomination has repeatedly upheld these bans at legislative General Conferences, but some U.S. churches and clergy have defied them.


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