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Voices & Opinion

POV: Vatican Decision to Remove Blessings from Same-Sex Unions Demoralizes Many Catholics

The Church needs to act compassionately and unapologetically on issues of sexuality

On December 10, 1912, Bishop F. N. Gasquet introduced Catholic convert and longtime friend Mabel Veronica Batten to Pope Pius X. All who were present claimed she charmed the pope with her easy manner, and he affectionately inscribed his photograph to her: “Alla diletta figlia Veronica” (To the beloved daughter Veronica). Batten was accompanied by another convert, who went by the name of ‘John,’ on this meeting with the Holy See. What makes this meeting particularly special is that ‘John’ is better known to history as Marguerite Radclyffe Hall, who would go on to write The Well of Loneliness (1928), a book banned in Britain for its positive presentation of lesbianism. Hall and Batten were lovers. Demonstrating the flexibility of Catholicism as a space for religious practice, they both adhered to and rejected aspects of their faith. Their convictions sustained them emotionally, spiritually, and aesthetically. The men of the church found little to concern them about Batten and Hall, despite their open and unconventional relationship. There was an inferred acceptance of their status by the hierarchy, and both women relished their interactions with ecclesiastical authorities.

My own work on queer Catholic women in Britain over the late 19th and early 20th centuries demonstrates that the Church had, in the past, been much more flexible and welcoming. In Britain, queer female converts to the faith such as Mabel Batten, Radclyffe Hall, Michael Field, the Ladies of Llangollen, Christopher St. John, Alice Abadam, Dr. Alice Johnson, and Tony Atwood understood themselves as inhabiting a space that was both Catholic and queer. In fact, many held the belief that Catholicism was a safe space to explore one’s self and one’s “otherness.”

But last week, that safe space was altered for many LGBTQ+ Catholics and allies when the Vatican announced that the church “cannot” bless same sex unions. In a Church that many say has been refound and nurtured by Pope Francis, suddenly this demographic of the Church’s faithful has been singled out, judged, and–although historically worthy of inclusion—deemed “not worthy of blessing.”

The Vatican’s Congregation for the Doctrine of the Faith (CDF) took many Catholics by surprise with their negative response to the dubium (or question) posed in regard to the Apostolic Exhortation Amoris Laetitia (2016): “Does the Church have the power to give the blessing to unions of persons of the same sex?”

The CDF argued that the Sacrament of Marriage was only permissible “between man and woman.” Further, the CDF declared that a blessing of a union (not a marriage) would supportillicit “sexual activity outside of [sacramental] marriage.” The document, while not signed by Pope Francis, implicitly offers his assent to what many see as a backtracking from his past writing and work on inclusivity for LGBTQ+ Catholics. The hardest part of the document for many to read, myself included, was the supposition that “God does not and cannot bless sin.” For myself and so many who know and love committed same-sex couples in loving and supportive relationships who emulate and practice the Catholic faith: how can there be sin when there is love?

Back in 2013, the Vatican released a document that asked for local bishops to revisit the institutionalized understanding of the Catholic family. It led to a preparatory document for bishops worldwide on the theme of “Pastoral Challenges of the Family in the Context of Evangelization.”

What is most striking about this report is that it created parameters for a full investigation into the state of Catholicism and families by surveying the lay Catholic population. Until now, the language of that document and Francis’ Apostolic Exhortation Amoris Laetitia (2016) were widely viewed as tremendous steps in acknowledging marginalized members of the faith in a dynamic and progressive manner. Yet this inward look illustrated the tensions between conservative and liberal groups within the faith. Many Catholics, it seemed, did not extend their “blessings” to include those in marginalized groups. In my PhD dissertation, I offered historical evidence of a more expansive Catholic faith in Britain in the late 19th and early 20th centuries, and in doing so, lauded Amoris Laetitia as reminiscent of the flexibility that I found evidenced in my research. Sadly, this has not proven to be the case everywhere, as evidenced by the language in the dubium response.

For now, blessings of same-sex unions have been removed by the CDF. Yet, the CDF took the time to reiterate that homosexuality “must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided.” But to many of us, this dubium response feels very much like “unjust discrimination.” This backtracking by the CDF, and subsequently, the Pope (or the hierarchy/CDF), is highly problematic for those motivated by Catholic Social Teaching.

Thankfully to those of us in support of a more progressive Catholic faith, a number of religious and lay people have reacted against the dubium response and commentary. Father James Martin, S.J., a longtime advocate for queer Catholics, has expressed his shock and dismay about the document publicly. This comes after years of Martin invoking the Pope’s desire to be inclusive and not just “tolerant” of LGBTQ+ Catholics. Father Kenneth Boller, S.J., has written to his congregation at St. Francis Xavier in New York: “We are deeply saddened and share the pain of the LGBTQ community…we are empowered to live out the Gospel mandate to welcome all, especially those whom others may label as ‘outsiders’ or ‘other.’” Bishop George Batzing, the president of the German Bishops’ Conference, is reportedly displeased by the CDF document. There has been discussion that priests in Germany and Austria may continue to bless same-sex unions without alteration. Bishop Johan Bonny of Antwerp has released a statement that he is “ashamed” by the document, and offering his apologies.

In many ways, the Church is doing what it always has—making a pronouncement, but also knowing that many in the hierarchy will follow their own consciences in their actions. The Lenten timing of the release of the document also feels like a betrayal during a time of renewal. The Catholic Church needs now more than ever to act compassionately and unapologetically on issues of sexuality and the role of women in the Church.

For Batten and Hall, among thousands and thousands of others, Catholicism has been a “moveable home.” A safe haven. Heartbreakingly, it seems that the Catholic Church may not be a clear-cut place for other queer Catholics in the future.

But if the priests referenced above, and other lay activists, have anything to say about the matter, the final word on the issue of blessings is yet to come.