Last Thursday, Catholic New York, the official newspaper of the Archdiocese of New York, published a notification that Fr. Donald Timone has (at long last) been removed from priestly ministry. He was suspended in December of last year, and the Archdiocesan Review Board only just determined that allegations that he sexually abused minors were credible and substantiated, though the diocese had paid for two six-figure settlements after abuse allegations in 2017.
The story obviously implicates Cardinal Dolan. Last December, the New York Times reported that even after the Archdiocese of New York had paid out the settlements for sexual abuse of teenage boys by Fr. Timone, Cardinal Dolan kept him in ministry, despite the clear requirements of the Dallas Charter [pdf], and the fact that these were particularly egregious allegations: one of Fr. Timone’s victims, Timothy Murphy, had committed suicide.
And just after the New York Times revelations, the Catholic News Agency reported that the Archdiocese of New York had issued a letter to John Paul the Great University. The letter [pdf], written just a few weeks before the Times article, stated “without qualification” that Fr. Timone had “never been accused of any act of sexual abuse or misconduct involving a minor.” The University, quite reasonably, called the letter a “lie.” (Notably, Msgr. Edward Weber, who signed the letter, remains in charge of New York’s Priest Personnel office; he also remains Vicar for Clergy.)
But the story goes beyond Cardinal Dolan and involves Courage, an official ministry to same-sex attracted Catholics. Continue reading →
Among those who affirm gay relationships, I often hear the argument that LGBTQ people are “not broken,” and therefore are worthy of love. One high-profile example of this is the hashtag #BornPerfect, which is used to oppose attempts to change sexual orientation. From a secular perspective, this can make some sense. However, I also see the same argument being made by those who profess to be Christians. This involves a major theological mistake, which is much more basic than sexual ethics.
Instead, we should focus on the Gospel, what it says about humanity’s shared state of brokenness and sinfulness, and how God redeems that.
The “not broken” argument does get some things right: LGBTQ people are made in the image of God, loved by God, and should be loved by others. To say otherwise is a lie from the pit of Hell. But the way it gets there is fundamentally antithetical to orthodox Christianity on several levels.Continue reading →
In Christianity Today, Greg Johnson, the pastor of Memorial Presbyterian Church in St. Louis, shared his testimony of growing up gay, finding Jesus, and eventually becoming a Presbyterian pastor committed to upholding the unchanging Christian sexual ethic:
The gospel doesn’t erase this part of my story so much as it redeems it. My sexual orientation doesn’t define me. It’s not the most important or most interesting thing about me. It is the backdrop for that, the backdrop for the story of Jesus who rescued me.
Yesterday was my friend and housemate Aidan’s first Sunday to serve as the priest at a new parish. I attended the service along with Melanie, Aidan’s wife, and their daughter (my goddaughter) Felicity, sitting in a pew near the front and helping Mel with the fidgety two-year-old.
During the announcements, Aidan introduced himself to the congregation and then pointed to our pew. “This is my family,” he said. He asked Mel and Felicity to stand up and said, “Mel is my wife, and Felicity is my daughter.” And then he indicated that I should stand too. “And this is our friend Wes. We live in Christian community. Wes shares our home and is Felicity’s godfather.”
When I told another friend about what Aidan did, he replied that it was “a public declaration that ‘We all belong together.’” Precisely.
In January, the Institute for the Study of Sexual Identity (Dr. Mark Yarhouse’s research group) posted a call for participants for a new study on mixed orientation marriages (that is, a marriage in which one spouse experiences same-sex attraction and the other spouse is attracted to the opposite sex).
The research has two parts: a survey and an interview. We would especially like to interview a few more couples with premarital disclosure of same-sex attraction.
The survey should take 15-45 minutes to complete. At the end of the survey, you will be given the option to provide your contact information for a more in-depth phone interview. If you have any questions, please contact the Project Coordinator, Joshua Matlack at joshma2@mail.regent.edu.
“Homosexuality is intrinsically more disordered than heterosexual adultery.”
“Homosexuality is described in Church teaching as an intrinsic disorder that goes against the natural law. Adultery, while gravely sinful, is not.”
“An intrinsically disordered condition is more akin to schizophrenia or addictions, whereas adultery is an act of rebellion against God’s norms.”
Statements such as these scrolled across my screen, as I surveyed the answers given in comments by well-intentioned Catholics in a private Facebook group. The original post had asked about the relative lack of prominent Catholic opposition to adultery, compared to homosexuality. It is a worthy question for reflection, and it does not admit of a simple answer. The above sentiments, however, captured most of my attention. Perhaps you have seen similar statements before. Perhaps you have made statements such as these yourself. Perhaps you even believe these statements to be true – or at the very least, believe them to be accurate expressions of the Catholic Church’s teaching on homosexuality. After all, in the Catechism of the Catholic Church we do read that “homosexual acts are intrinsically disordered” and contrary to the natural law (CCC 2357).
If you don’t see the problem with those initial statements above, then this post is for you. If you are uncomfortable with the Catechism’s use of the term “intrinsically disordered” within the context of homosexuality, then this post is for you. And if you think the Catechism is homophobic, or otherwise implicitly claiming that homosexuality is approximate to (if not actually equivalent to) some sort of psychiatric or psychological disorder, such as schizophrenia or addictions, then this post is for you. Welcome to an abbreviated crash-course in Catholic moral theology. Continue reading →
Several friends have asked me questions about Pope Emeritus Benedict XVI’s recent essay on “The Church and the Scandal of Sexual Abuse,” which has led to a few conversations about various aspects of the document. Since these issues may be of interest to others, I have decided to share some of what I said more widely.
Some of these questions—which I will address in future posts—concern controversial issues that I want to research and polish more carefully before sharing. The first, however, which I will address in this post, concerns a relatively non-controversial question about what Benedict said about the natural law: “Until the Second Vatican Council, Catholic moral theology was largely founded on natural law, while Sacred Scripture was only cited for background or substantiation.”
A friend commented:
I agree that, in a sense, Greek philosophy provided a foundation for Catholic moral theology, but Benedict seems to be suggesting that Scripture just played a secondary role of providing a sort of support if things went sideways or if Greek philosophy needed further justification, as if Catholic moral theology is synonymous with non-Scriptural “natural law.” Or am I misunderstanding?
One of the most controversial workshops at last year’s Revoice conference — in the weeks leading up the conference, conservative Christian bloggers and podcasters criticized it mercilessly for what they felt certain it would argue — was titled “Redeeming Queer Culture,” and you can now watch it here on YouTube.
When the workshop began in a small chapel at the church where the conference was held, every seat was taken. (I made sure to get there early so I could sit near the front.) The presenter — a young evangelical named Grant Hartley who talked about the challenges of growing up gay in the rural Midwest — gave a potted history of gay life in America from the 1950s through the plague years. He insisted that traditionalist Christians shouldn’t give up their belief that gay sex is morally forbidden by Scripture, but he was equally certain that gay history and culture was about much more than sex and unbridled lust. Kicked out of homes and churches, gay people created alternative communities and took care of one another, he said, describing institutions like the Oscar Wilde Memorial Bookshop in New York and The Body Politic, an alternative newspaper. Whatever else marked gay life in the mid-twentieth century, Grant contended that solidarity in the face of bigotry and mistreatment lay near its heart.
Using the theological category of “common grace,” the general benevolence that God bestows on all peoples and cultures, regardless of whether they are Christian, Grant asked his audience what signposts and foretastes of a yet-unknown saving grace might be present already within queer communities — foretastes which might allow for fruitful dialogue and friendship between LGBTQ folks and those Christians who remain alienated from them. The notion of “chosen family” — long prized by LGBTQ people who have lost, sometimes forcibly, ties with their own biological kin — is, Grant suggested, one such signpost or foretaste. Citing Jesus’ own countercultural redefinition of family (“Whoever does the will of God is my brother and sister and mother”), Grant asked, “What could happen if we learned from LGBT people about the intricacies and practicalities of chosen family?” And, vice versa, what might happen if LGBT people could see that this most beautiful aspect of their own lives could find elevation and transformation, rather than simple erasure, through Jesus Christ?
Listening to this proposal, I was struck by just how far removed it is from what Revoice’s critics took it to be about. Owen Strachan, director of the Center for Public Theology at Midwestern Baptist Theological Seminary, decried Grant’s workshop (before it even occurred!) with characteristic bluntness: “We cannot now try to sanctify what Scripture presents as ungodly. We cannot marry paganism and Christianity. We cannot think that our fallenness, our depraved condition, is in any way good and praiseworthy.” But that’s a far cry from what Grant was up to in his workshop. Gay sexual sin, like any other sin, will be banished, not salvaged, in God’s eschatological future. But the glimmers of longing for the good, the true, and the beautiful — implanted by God in queer communities, as in every other culture — can be lures that God uses to beckon his wayward children home. Sin can’t be redeemed, but the lives and loves of sinners certainly can be.
After Grant’s session (my favorite I attended at Revoice), I found myself recalling the time from my own evangelical upbringing when my parents read aloud to my siblings and me the now-classic missionary biography Peace Child by Don Richardson. The book tells the story of the Richardson family’s arrival in Dutch New Guinea in 1962 and their subsequent efforts to preach the gospel among the Sawi tribe. While Richardson made progress in learning the tribe’s language and began to try to communicate the Christian message to the Sawi with little initial fruit to show for it, the tribe itself was locked in bitter conflict with neighboring villages, to the point of bloodshed. What eventually led to a truce was a revival of the practice of these tribes’ exchanging children with one another. The gift of a child, quite literally, enacted reconciliation. For Richardson, this represented a breakthrough, a point of contact (as missiologists call it) between an unevangelized culture and the gospel. “The principle we discerned,” writes Richardson, “was that God had already provided for the evangelization of these people by means of redemptive analogies in their own culture,” adding that these analogies served as “stepping-stones, the secret entryway by which the gospel came into the Sawi culture.”
Don Richardson’s evangelism perhaps illumines the significance of Grant’s session at Revoice as much as anything. Paralleling Richardson’s life among the Sawi tribe, Revoice attendees like Grant have come to love queer culture and communities. LGBTQ people are “our people,” we feel. Although our renunciation of gay sex may seem strange to most LGBTQ people today, we aren’t thereby deterred from wanting to go on knowing these friends, learning from them, and loving them — and having them love us back. Our goal isn’t somehow to baptize sexual acts we believe to be sinful; on this we submit to what Nate Collins, the founder of Revoice, calls “the Great Tradition.” What we want, instead, is to talk about how the longing for intimacy that every queer person experiences is fulfilled, not simply overcome, when we put our faith in the One who called himself our “friend” (Matthew 11:19; Luke 7:34; John 15:15). Paradoxically, His love may make us more peculiar — more queer — rather than less.
Because of the limits of the format, we had to talk about Christian teaching about homosexuality in broad brush strokes, giving the overall picture, but not addressing a lot of details. However, I have written a lot about these topics over the years, and this post will help point interested readers in the right direction.
Spiritual Friendship 
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