Pay, pray and obey.

There is a scene in Star Wars in which Darth Vader comes into a private chamber of a starship and kneels before a holographic image of the Evil Emperor. He submissively grovels, “What is thy bidding master?” The Emperor proceeds to dictate his orders to his unquestioning subordinate. It is the scene from this movie that comes to mind when I think of Archbishop Donald Wuerl, the current field office manager of the Roman Catholic Archdiocese of Washington, D.C. For a more detailed background of Wuerl please read the following article from the New York Times.


A more contemporary article shows how little Donald Wuerl has changed in these past twenty-three years. Please read: Huffington Post.

The first article should be of interest not only to Roman Catholics but also to the bishops of the Orthodox and Anglican Churches. Wuerl personifies their greatest concerns and fears regarding the role of the Papacy vis a vis other bishops. This remains the greatest roadblock to Ecumenical dialogue and possible reunion into the “Great Universal Church” of which St. Augustine spoke in the fifth century. The preemption of Hunthausen’s authority as the local Archbishop of Seattle serves as a chilling reminder that there is no real collegiality among bishops in the Roman Catholic Church. They are merely office managers who had better obey the wishes of the current Bishop of Rome and of the Roman Curia (Vatican bureaucracy), or else.

The action in the Hunthausen matter constitutes a reversal of the principle of collegiality articulated at the Second Vatican Council. Collegiality is the principle that the bishops collectively discuss theological and social issues and jointly come to agreement on official teachings and policy. Instead, Ratzinger is a returning to a highly centralized Roman Church, which does not tolerate any open questioning of theological or policy matters. In his book “Confronting Power and Sex in the Catholic Church”, Bishop Geoffrey Robinson states the theological/pastoral deficiency of such an arrangement. He states on page 236:

Far too often the Catholic Church has believed that it had such a level of divine guidance that it did not need the right to be wrong. As a result, both theologically and psychologically it can be bound to decisions of the past. It can be unable to move forwards, even when clear evidence emerges that earlier decisions were conditioned by their own time and that the arguments for them are not as strong as they were once thought to be. It has not been able to face the idea that on important issues and for centuries of time it might have been wrong.

The leadership of the Roman Catholic Church uses brute power, to force bishops, clergy and laity to publicly comply and agree to formulations, which they utter. Anyone who questions, as Archbishop Hunthausen rudely discovered is silenced mercilessly. In its treatment of “truth”, Rome more closely resembles the former pre-Glasnost Soviet Union than it does the rabbinical style of debate and discussion found in the Sacred Scriptures. This serves as a roadblock to any Ecumenical discussions with other Churches.

This mentality is also increasingly offensive and unacceptable to thinking adults who live in democratic societies. Perhaps this is why most of Europe’s Roman Catholic churches are empty on Sundays and have been reduced to museums and quaint tourist attractions. In the United States of America, Roman Catholicism maintains its number of members by the migration of economic refugees from Latin American countries.

Like most economic émigrés the majority of these people struggle with poverty, discrimination and are handicapped by limited educations. They find themselves in an alien and unwelcoming host culture and the Roman Catholic Church is the one institution, which they recognize and turn to in their plight.
In one or two generations as these immigrants and their children attain university educations, this relationship will radically change. In the interim, the Vatican and their local managers will utilize these immigrants as a voting block to attain their political objectives in America. There was a joke in the seminary that the role of the laity was to “Pay, pray and obey” with an emphasis on the first and last words of the adage. Increasingly, educated Catholics are saying no with their checkbooks and their personal lives.

I will attend a march in Washington D.C. this weekend, which demands basic civil rights for LGBT people. Archbishop Wuerl has ordered that the Eucharist be denied to any LGBT person who wears the colors of our community’s flag. Essentially, he wants LGBT Catholics, their families and those who support us to be invisible and silent. You can almost hear him shout “Shut-up and sit in the back of the bus!” We will not be silent and we will not remain invisible any longer.

For more information regarding the March in Washington D.C. please read MSNBC

How It All began

Sunday, October 4, 11AM:


As most of you know, I was appointed pastor here at the Newman Center on April 15th of this year. When I arrived, I set out to address a series of various projects to repair our facilities. To date, most of these deferred maintenance items have been addressed. In the middle of dealing with contractors, the parish finance committee, the building department of the diocese, neighbors, etc., I received a FAX from the bishop’s office on the 30th of June. It was the bishop’s pastoral letter for the month of July.

This single FAX threw my whole summer, and in fact, my whole life into a turmoil. Recently, I was speaking with some of our parishioners who advocate for the ordination of women. In the course of our conversation, a question arose which has haunted me: “At what point do you cease to be an agent for healing and growth and become an accomplice of injustice?” By asking all of the pastors of the Diocese of Fresno to promote Catholics to vote “Yes” on Proposition 8, the bishop has placed me in a moral predicament.

In his “Pastoral,” the bishop states: “Marriage is much more than simply two persons loving each other. Marriage is naturally, socially, and biologically, directed to bringing forth life.”

Actually, there are TWO ends to marriage: 1) Unitive and 2) Procreative. The unitive end of marriage is simply a union of love and life. The Procreative end is, of course, to create new life. It is important to understand that the unitive end of marriage is sufficient for a valid marriage. The Church sanctions, and considers a sacrament, the marriage of elderly heterosexual couples who are biologically incapable of reproduction. So, if two people of different genders who are incapable of reproduction can enter into a valid marriage, then why is it that two people of the same gender, who are incapable of reproduction, cannot enter into a valid marriage?

The objections which are raised at this point are taken from Sacred Scripture. Scripture scholars reveal the problematic nature of attempting to use passages from the Hebrew Scriptures as an argument against same gender relationships. Essentially, these scriptures are addressing the cultic practices in which sex with temple prostitutes was part of an act of worshiping Pagan gods. With regard to the Pauline epistles, John J. McNeill, in his book: “The Church and the Homosexual,” makes the following point: “The persons referred to in Romans 1:26 are probably not homosexuals that is, those who are psychologically inclined toward their own sex—since they are portrayed as ‘abandoning their natural customs.’” The Pauline epistles do not explicitly treat the question of homosexual activity between two persons who share a homosexual orientation, and as such cannot be read as explicitly condemning such behavior. Therefore, same gender sex by two individuals with same sex orientation is not “abandoning their natural custom.”

In 1973, as a result of a greater understanding of human psychology, the American Psychological Association declassified homosexuality as a mental illness. In 1975, the Sacred Congregation for the Doctrine of the Faith (the Church’s watchdog for orthodoxy) produced a document entitled: “Declaration on Certain Questions Concerning Sexual Ethics.” In this document, they made the most remarkable statement. They stated that there are “homosexuals who are such because of some kind of innate instinct.” While these statements are hardly glowing affirmations of gay and lesbian persons, they represent a watershed in human perception and understanding of gay and lesbian people.

These new insights have occurred as a result of the birth and development of the science of psychology and understanding of brain development in the 19th and 20th centuries. The California Supreme Court cited and quoted an amicus brief filed by the APA in the Court’s opinion issued on May 15, 2008 that struck down California’s ban on same sex marriage. Specifically, the court relied on the APA’s brief in concluding that the very nature of sexual orientation is related to the gender of partners to whom one is attracted, so that prohibiting same sex marriage discriminates on the basis of sexual orientation, rather than just imposing disparate burdens on gay people.

In directing the faithful to vote “Yes” on Proposition 8, the California Bishops are not merely entering the political arena, they are ignoring the advances and insights of neurology, psychology and the very statements made by the Church itself that homosexuality is innate (i.e. orientation). In doing this, they are making a statement which has a direct, and damaging, effect on some of the people who may be sitting in the pews next to you today. The statement made by the bishop reaffirms the feelings of exclusion and alienation that are suffered by individuals and their loved ones who have left the Church over this very issue. Imagine what hearing such damaging words at Mass does to an adolescent who has just discovered that he/she is gay/lesbian? What is the hierarchy saying to him/her? What are they demanding from that individual? What would it have meant to you personally to hear from the pulpit at church that you could never date? Never fall in love, never kiss or hold hands with another person? Never be able to marry? How would you view yourself? How would others hearing those same words be directed to view you? How would you view your life and your future? How would you feel when you saw a car with a “Yes on 8” bumper sticker? When you overheard someone in a public place use the word “faggot?”

I remember the first time I heard that word, faggot, I was hanging out with my cousins. They all played on the football team of the Catholic high school in our town. One of them spat out the word in the form of a curse. I was just a kid in the 5th grade, I’d never heard the word before, and so I asked: “What’s a faggot?” A faggot is a guy who likes other guys, was the curt reply. Now pause. Think. What would those words mean to someone in junior high school who discovers that he/she is attracted to people of their same gender? The greatest fear that he/she would have is that they would be rejected by the people they love the most—their family. So, their solution is to try to pass as straight, deceive, and in effect—lie. Of course, this leads ultimately to self loathing. It should come as little surprise that gay teenagers have elevated suicide rates. According to the Center for Disease Control’s Youth Risk Behavior Survey (1999), 33% of gay youth will attempt suicide.

The bishop states: “The Church has spoken out constantly that those with a homosexual orientation must be respected with the dignity of every child of God. Every individual is created in the image and likeness of God and should never be subjected to prejudice or hatred.” A pious thought uttered by a cleric, robbed of any substantive meaning, as the executioner begins his work. Only a few select people actually read those documents. What most Catholics hear about being gay or lesbian at their parish church is--silence. A numbing silence, which slowly and insidiously tells them, “You don’t belong here, this is not for you, and you are not welcome.” It is not the crude overt vulgarity of some churches. But rather, it is the coldness of a maitre d’ who simply won’t seat you, or the club which has put you on a waiting list with no intention of allowing you to join. And simply asks you to wait in polite almost, apologetic tones.

In effect, the bishops are asking gay and lesbian people to live their lives alone. Why? Who does this benefit? How exactly is society helped by singling out a minority and excluding them from the union of love and life, which is marriage? How is marriage protected by intimidating gay and lesbian people into loveless and lonely lives? What is accomplished by this? Worse still, is to intimidate a gay or lesbian person into a heterosexual marriage, which is doomed from its inception, and makes two victims instead of one by this hurtful “theology.” This “theology,” which is parroted by clerics in polished tones from pulpits, produces the very prejudice and hatred in our society which they claim to abhor.

When the hierarchy prohibited artificial birth control, most of the faithful in the United States, Canada and Europe scratched their heads in wonderment and proceeded to ignore them. There is an expression in theology: “the voice of the people is the voice of God.” If your son or daughter is gay/lesbian let them know that you love them unconditionally. Let them know that you are not ashamed or embarrassed by them. Guide them as you would your other children to finding true and abiding love. Let them know that marriage is a union of love and life and is possible for them too.

I do not presume to tell you how to vote but I do ask that you pray to the Creator of us all. Think and consider the effects of your vote on others, especially minorities in our society who are sitting next to you in church, and at work. The act of casting a vote takes you a few minutes but it can cause other human beings untold happiness or sorrow for a lifetime. It can grant them hope and acceptance, or it can cause them to lose civil rights. It can be a rebuff to bigotry and hatred, or it can encourage bigotry and hatred. Personally, I am morally compelled to vote “NO” on Proposition 8. It is my hope that the people of California will join with those others around the world such as Canada, Europe and South Africa who welcome their gay and lesbian family members fully into society by granting them the civil right to marry.

I know these words of truth will cost me dearly. But to withhold them, would be far more costly and I would become an accomplice to a moral evil that strips gay and lesbian people not only of their civil rights but of their human dignity as well. Jesus said, “The truth will set you free.” He didn't promise that it would be easy or without personal cost to speak that truth.