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Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4

 Chapter 2 - Gay & Straight

A PRELIMINARY REVIEW OF OPINION 

ASH WEDNESDAY  1 March 2006

In a play, The Prince of L A, author Dekin Matthews constructs a fictional drama in which Matthew Cardinal John of Los Angeles is called upon to deal with the sexual allegations by a priest (Kieran O’Reilly) in another diocese against his bishop (Aloysius Thornton). The cardinal, his secretary-canon lawyer, (Fr. Paul Munoz) and a nun-pastoral-minister (Sr. Dominic) examine the facts of the case. Penetratingly, profoundly, and poignantly they expose the actual sexual dynamics of the Catholic Church more incisively than any media coverage of child abuse by clergy has done so far. The accusing priest reveals that a priest-professor sexually abused him already while he was in the seminary. The bishop admits that he was sexually involved with Kieran and confesses that he is “in love” with him. In one exchange Fr. Paul tells Mathew John that half of the priests in his archdiocese think that the cardinal is gay. When the cardinal asks “Which half?” Paul says “the straight half.” (Cf. Denys Horgan, NCR 11-18-05)

Beyond dramatic presentations, the sexual abuse crisis in the United States has focused the media, the courts, lay people, the hierarchy, and the Vatican on a whole range of questions about the sexual activity of Catholic clergy and the need to protect, especially children, from harm. The Vatican in 2005 instituted a visitation of Catholic seminaries in the United States. The question of the relationship between sexual orientation and suitability for ministry in the Roman Catholic priesthood is one important topic in that inquiry. (Cf. INSTRUMENTUM LABORIS for the Apostolic Visitation of the Seminaries and Houses of Priestly Formation in the United States of America. Vatican 2005. also Roma Locuta: Causa Aperta Est.  01-10-06 www.richardsipe.com)

Discourse on the topic of sexual orientation and ministry cannot be limited to candidates for seminary training once the Vatican opened the door to that question by investigation. The broader question of orientation within the Catholic priesthood naturally comes up for consideration and discussion. (Cf. Sexual Orientation and the American Roman Catholic Bishops. 02-10-06 www.richardsipe.com)

Only a person can be certain of his own orientation and the particular mix of his drives. As explained in earlier discussions, the consciousness of one’s sexual orientation is a process of self-discovery. The dictum Don’t Ask, Don’t Tell has been used within the Catholic priesthood long before it was applied to the US armed forces. The legitimate theory supporting this stance for Catholic clergy was that any man ordained to the priesthood had to make a prior promise of perfect and perpetual chastity and non-marriage—that is, celibacy. Therefore sexual orientation really had no practical effect in considering a candidate for ministry. Progress in the psychological understanding of sex and celibacy forces all who care about the church to search for deeper consideration of both subjects.

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In considering the subject it must be remembered that sexual orientation and sexual behavior are distinct entities.

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Having an opinion about a person’s sexual orientation is in no way an accusation of any particular sexual activity or wrongdoing.

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There should be no moral judgment attached to a person’s sexual orientation. This is a sustained teaching of the Catholic Church. (In spite of some recent statements that imply such a judgment, i.e. inclination toward an intrinsic evil, which we reject)

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There is no medical or psychiatric diagnosis attached to a sexual orientation.

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If there is currently some stigma attached to one or the other sexual orientation this bias is part of the evolution of social understanding and justice. The Catholic Church preaches social justice and is dedicated to fight against religious, racial, economic, gender, and human discrimination, injustice, and intolerance wherever it is found. Discrimination against people of one orientation or another should be combated by all Catholics in accord with the church’s tradition of social justice.

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Men of either sexual orientation can be, and many are, celibate in practice. Long-term studies of priests assert this.

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Men of either orientation can involve themselves is a variety of sexual activities regardless of their basic orientation. Behavior is not always an infallible proof of orientation.

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Sexual orientation is neither a guard against abuse nor an assurance of celibate observance.

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The sample that follows is not intended to embarrass anyone, but to indicate opinions and the public record that suggest (or allege) a man’s orientation.

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This inquiry seeks to promote responsible dialogue about issues of human sexuality that are of vital practical importance to Catholics, clergy and lay.

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This study is intended to help the Church reach reasonable and honorable decisions about its clergy and their formation, education, and supervision. The commissions the American Catholic Bishops established to help them deal with the sexual abuse crisis have highlighted deficiency in these areas. (Cf. The John Jay Report and The Report of National Review Board. 02-27-04)

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If there is a public record of allegations or admission of non-celibate activity, it should be presumed that a bishop can return to the practice of celibacy and even attain a refined spirituality in spite of, or even because of, any misadventures. Saint Augustine and Thomas Merton are but two examples of conversion and re-conversion to celibacy.

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Opinion is simply that—a point of view people take on an issue that can be based solely on personal judgment. Any person has a right to form an opinion of a public person and that opinion may or may not have well developed reasoning or multiple data behind it. Of course, the more data available for consideration the more useful are the opinions for discourse.

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Opinions about some member of the hierarchy are strongly colored when he has been identified by allegation or public knowledge of his behavior. Even that may or may not be a valid indicator of orientation.

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By asserting that one or the other member of the hierarchy seems to posses one or the other sexual orientation is in no way an allegation in the legal sense of the term that implies some wrongdoing or misbehavior. Every man posses a sexuality in spite of the fact that we are not use to discussing its nature. That oversight is harmful to the health of the church.

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The purpose of this opinion survey will be to garner some idea about the status of the sexual orientation of church leaders to aid in the education of candidates for the priesthood and promote reasonable dialogue among clergy and laity alike.

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Below is merely a sample of well-established opinions about some members of the hierarchy. The final survey report hopes to list a significant number of the current members of the hierarchy by State and Diocese.

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