I still remember vividly the profound impact of meeting Bishop Kenneth Untener at New Ways Ministry’s Third National Symposium on LGBTQ+ issues and Catholicism back in March 1992. As the Bishop of Saginaw, Michigan, he spoke with such clarity and conviction about the gospel passage of the adulterous woman, which is today’s liturgical reading. He described what he called Jesus’ “reckless sense of mercy.”

“Jesus was never overly careful about metering out his mercy,” Bishop Untener said. “He was criticized for his ‘reckless’ mercy toward undeserving sinners.” These words resonated deeply with me, especially as I journeyed toward publicly embracing my authentic self as a gay priest in the Roman Catholic Church.

Bishop Untener stressed the theme of inclusion, but also offered what I believe is the essence of God’s judgment: “Since I am a theologian, I don’t say this lightly, but I have come to truly believe that when we die the only thing that will matter in the end will be how we have treated one another.” How simple yet profound. How challenging yet liberating.

The story of the adulterous woman reveals Jesus’s incredible compassion, love, acceptance, and mercy for all people. Interestingly, as Bishop Untener highlighted, this story is missing from some old manuscripts of the Gospel of John. Could it be that some early Christians had a problem with Jesus’ reckless mercy? Were they so scandalized by it that they actually skipped this passage in their manuscripts because they couldn’t believe God’s mercy could be so abundant?

The scene depicts the Pharisees’ sense of dominance in three clear actions: “They caught her.” “They brought her.” “They made her stand before them all.” They publicly shamed her in the Temple precincts, bristling with righteous indignation as they demanded Jesus’ opinion. In their eyes, her fate was sealed: death by stoning, according to the law.
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Yet no one mentions the adulterous man involved. As typically happens in a sexist society, the woman is condemned while the man walks free. The crowd, roused by scribes and Pharisees, would have shown no sympathy for this woman but reacted with righteous indignation at her failing. They judged her and wrote her off as less than. Where was the man with whom she committed adultery? Perhaps he was a Pharisee or a scribe, maybe a merchant or a laborer, perhaps even from the priestly class. We’ll never know. But we can put ourselves in the place of that un-accused adulterer: slinking away, unnoticed, unaccused, not judged as worthy of death-dealing stones.
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On a warm August evening in Lisbon's Eduardo VII Park, a remarkable scene unfolded as Pope Francis addressed an ocean of young people at World Youth Day 2023. Before him stood nearly half a million participants, their national flags dancing in the breeze, creating a vibrant tapestry of global unity.

"You are not here by mistake," the Pope declared to the energetic crowd, his words resonating across the park as young people sang, shouted, and swayed in response. This simple yet profound statement set the tone for what would become one of the most memorable moments of the gathering.
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In a particularly moving departure from his prepared remarks, Pope Francis led the crowd in a spontaneous chant that would capture headlines worldwide. "Todos, todos, todos," he called out, using both Spanish and Portuguese, with the English translation "Everyone, everyone, everyone!" echoing through the masses. The crowd's response was electric, as hundreds of thousands of voices joined in this powerful affirmation of inclusivity.

The Pope's message was crystal clear: the church is meant to be a home for all. "In the church, there is space for everyone," he emphasized, "and when there isn't, please, let's work so that there is." His words extended particularly to those who might feel marginalized or excluded – those who make mistakes, those who fall, those who struggle.

Later, reflecting on this powerful moment, Pope Francis drew a parallel to the Gospel's parable of the wedding feast, where the king, finding his invited guests absent, instructs his servants to welcome everyone from the streets, "good and bad alike." This reference beautifully reinforced his message of radical inclusion.
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The Pope's declaration of "todos, todos, todos" wasn't just a catchphrase – it was a powerful reminder of the church's fundamental mission to be, in his words, "the mother of all." In that moment in Lisbon, as hundreds of thousands of young people from every corner of the world joined their voices together, his vision of a truly inclusive church seemed not just possible, but already coming to life.

The following is a statement of Francis DeBernardo, Executive Director, New Ways Ministry, in response to news that Pope Francis appointed Cardinal Robert McElroy of San Diego to be the new archbishop of Washington, DC. Read the full article here. 

New Ways Ministry is delighted that Pope Francis has appointed Cardinal Robert McElroy as the next archbishop of Washington, DC.  Cardinal McElroy, a brilliant theologian and astute political analyst, is the perfect person to lead this important archdiocese into the future.

Of course, the most exciting feature about this appointment for New Ways Ministry is the cardinal’s strong positive statements regarding LGBTQ+ issues (see below). His particular angle in this area is one often overlooked by other church leaders:  he constantly calls on members of the church to examine their negative attitudes towards LGBTQ+ people.  He did so most recently in 2024 to refute church leaders who spoke negatively against the Vatican’s directive allowing for the blessing of people in same-gender relationships.  He stated that opposition to such blessings reveals “an enduring animus among far too many toward LGBT persons.”

Most importantly is that Cardinal McElroy has been appointed to the nation’s capital at a time when a new presidential administration and Congress have strongly indicated that legislation repealing civil rights protections for LGBTQ+ people are at the top of their agendas.  We are confident that Cardinal McElroy can provide a strong Catholic voice affirming the human dignity of LGBTQ+ people and the need for laws that will protect them.

New Ways Ministry is grateful to Cardinal Wilton Gregory for his leadership in Washington over the past half-decade.  Cardinal Gregory, too, has shown great concern for the dignity and rights of LGBTQ+ people.  His legacy as a prophetic leader will endure. 

A Brief Record of Cardinal McElroy’s Statements on LGBTQ+ Issues
In a 2023 essay, McElroy objected to the “profound and visceral animus” towards LGBTQ+ people found in some parts of the church, describing this anti-LGBTQ+ reaction as a “demonic mystery of the human soul.” He also wrote that issues of gender and sexuality would very likely be discussed at the October assembly of the Synod, framing the topic as a “pre-eminently a pastoral question.” In 2018, McElroy publicly refuted the way gay priests were scapegoated for the clergy sexual abuse crisis, saying that such abuse was a matter of power, not sexual orientation. That same year, he supported Aaron Bianco, a gay pastoral worker in his diocese who was threatened with harm by traditionalist churchgoers because of being married to a man. In 2016, he was the first (and one of just a few) who offered condolences to the LGBTQ+ community after the Pulse nightclub mass shooting, saying the tragedy was “a call for us as Catholics to combat ever more vigorously the anti-gay prejudice which exists in our Catholic community and in our country.” That same year, McElroy supported Pope Francis’ apology to gay and lesbian people, and he called for greater affirmation and welcome for the LGBTQ+ community. (More available here.)
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--Francis DeBernardo, New Ways Ministry, January 7, 2025

This is a sharing of New Ways Ministry news, read the full article here. 

Cardinal Timothy Radcliffe, O.P., remarked on what he has learned from his lengthy pastoral career among LGBTQ+ Catholics. In an interview ahead of his creation as cardinal, The Dialog reported that when asked about how to square pastoral concerns with the church’s sexual ethics, Radcliffe replied:
“When we meet people who are different from us, with whom we disagree, instead of dismissing them as always wrong, we have to be open to receive the bit of truth that they have from which we can learn.”

Radcliffe, who was once Master of the worldwide Dominican Order and served as a chaplain to the Synod on Synodality’s global assemblies, was a pastoral agent on the frontlines of the AIDS epidemic. According to The Dialog, he “has long promoted the study of Catholic social doctrine and the intersection of theology and social problems.” It was in his AIDS ministry that the Dominican priest “got to see how much love and compassion there was” in the LGBTQ+ community.

The new cardinal indicated that the church’s sexual ethics were not often an obstacle when ministering to LGBTQ+ people, saying:

“In all my years of working, it’s very rare people raise the issue of chastity. I think most of them know that I stand by the teaching of the church and so they don’t come to me to find easy ways out. What they want in the first place is friendship, welcome and recognition that they are like all of us, fellow disciples seeking to follow the will of the Lord.”

Although he affirms the church’s sexual teaching as “sound and good” and containing “fundamental wisdom,” Radcliffe acknowledged that even without outlining a “new” sexual ethic, the church is called to locate “nuance” and more effectively present its teaching as “liberating and good.” This includes understanding the matter “more in Eucharistic terms because at the heart of our faith is our Lord who said, ‘This is my body, and I give it to you,'” Radcliffe said. He added that, “[Jesus] gave himself once and forever to us to be wounded, but to be accepted as a gift.”

Ultimately, Radcliffe said compassion is the key, warning against putting people “in boxes.”

“They are people like you and like me,” Radcliffe said. “I think what the church offers is love and what it has to do is to receive the gifts that each person gives.”
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--Jeromiah Taylor (he/him), New Ways Ministry, December 19, 2024

​Three Catholic grandmothers are protesting the closure of an LGBTQ+ ministry in a Wisconsin parish, telling the local archbishop that “we need to accept everyone as they are rather than ask them to reject themselves so that they might be worthy of the church’s love.”

The grandmothers sent a letter to Archbishop Timothy Listecki of Milwaukee requesting that the Gay and Straight in Christ (GASIC) group at St. Mary Parish, Hales Corners, be reestablished, according to the National Catholic Reporter. The group was shut down in January 2024 by the pastor, Fr. Aaron Laskiewicz, who said that parishes in the archdiocese must follow traditional teachings on gender and sexuality. A chapter of Courage International, a Catholic organization which preaches celibacy for all gay and lesbian people, replaced the group.

The letter came from three grandmothers and another group member and was addressed to the archbishop, the pastor, and Fr. Nathan Reesman, the local coordinator of Courage.

For Jean, one of the letter’s authors, GASIC had allowed her to understand and embrace her grandson’s transgender identity. She wrote:

“I am very confused about Fr. Aaron Laskiewicz’s decision to close St Mary Hales Corners’ doors to the GASIC community. I asked myself, ‘How could my parish close its doors to a community that provides me with so much love and support, that reaches out to those on the margins and teaches acceptance of all God’s children?’ I am distraught to see the doors of my church closed to GASIC because I thought my Church would always support me on my life’s journey. How can my grandson believe that he is loved and accepted when GASIC communities are banned and replaced with groups that teach him and his family that we must reject who he is to be worthy of our Church’s sacraments, to be worthy of Christ’s love? I am disheartened to experience my Church’s mistreatment of people who are transgender and their allies. I believe that the church Jesus Christ created 2,000 years ago should accept all who believe in him, wherever they are in their gender identity journey.”

Anita Kowalski, an 86-year-old grandmother, wrote:
“The Catholic Church I am a part of still sees my grandkids as ‘disordered’–somehow fundamentally broken in a way that separates them from the community of their faith. I remain Catholic because of my deep belief in Christ’s command to love one another as he loves us –unconditionally. I want my grandchildren to know that Granny sees them and loves them for who they are. I want to reflect Christ’s love for them– to pass on the gift of kindness and love that my uncle showed me. This is my vocation as a parent, grandparent, and Christian. I am part of the group that writes this letter because I feel strongly that we need to accept everyone as they are rather than ask them to reject themselves so that they might be worthy of the church’s love.”

And for the third grandmother, Rebekah Dubrosky, the closure of the group contradicted the values that were taught to her when she converted to Catholicism. She wrote:

“When I was converting to Catholicism, the sister who did the RCIA with me, told me: ‘When you’re baptized, you belong to the people of God, you are part of the church. The people are the church, and the church has a bunch of different people, backgrounds, but everybody gets to stay. No one can say you are not worthy enough to be here.”

Marge Sebern, a Catholic ally who is a member of another parish’s LGBTQ+ ministry, discussed what she called the “outdated” teachings of the church:

“A greater harm is the social sin of violence and victimization toward people considered sexual and gender minorities. This social sin causes physical, mental and spiritual trauma to our queer siblings as well as their families who are asked to reject their queer family member’s identity. Violence contributes to this population’s increased risks for addiction, poor health, depression and suicide. To end this social sin, our churches and communities must recognize and listen to God’s children who identify as queer, and not pass judgment on the identity which s/he is born with.”

The letter ended with a direct call to action.
“We are grateful for your vocations and ask that you consider the following in parish ministry to people who are LGBTQ+ and allies:

1. Support current Parish Gay ministries for LGBTQ+ individuals and families, that focus on the gifts that LGBTQ+ individuals and families bring to our church.
2. Reinstate the GASIC community at St. Mary Hales Corners.
3. Strive to be a church where all are welcomed by clergy without fear of judgement, exclusion or being socially marginalized because of gender and sexual identities which s/he is born with.
4. Understand the present-day challenges of Catholics who desire to integrate our love of family members and our love of our faith community.
5. Consider current theological and human-scientific findings related to the LGBTQ+ community (see references).
6. Listen to parishioners who speak honestly about their experiences. Do not require people who are LGBTQ+ to accept a gender identity or sexual orientation that lessens their human dignity.”
   
   

Reesman, the Courage chaplain, responded to the letter stating that the Gay and Straight in Christ ministry did not align with “the fullness of Christian anthropology and Catholic teachings” and thus will not be reinstated. Laskiewicz, the pastor, further stated that he has “the full knowledge and support of the Archdiocese” when it comes to this decision.

Laskiewicz closed GASIC only a few months after he became the pastor at St. Mary’s. He did not discuss the closure of the group publicly. Deacon Bill Goulding, a GASIC group assistant, had to inform members. Goulding later decided to leave the parish “out of disappointment” of the group’s closure and the way the closure was handle

Twenty LGBTQ+ Catholics and allies have left St. Mary’s since the removal of GASIC. Some have gone to new parishes, while others have left the Catholic Church completely. The loss of so many parishioners indicate the importance of community groups, especially those related to marginalized identities. For Julie Behrman, GASIC was a “lifeline.” She explained:
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“‘Because of GASIC, I felt like I could bring all of me to the church. There weren’t any walls or barriers up. And isn’t that what we’re supposed to be for each other? Ourselves.'”

New Ways Ministry - December 16, 2024 - Sarah Cassidy (She/her) |  Read full article here:  ​

Sharing the good news from New Ways Ministry. Read the full article here.

Bishop John Stowe, OFM, Conv., was honored with New Ways Ministry’s Bridge Building Award for his consistent and strong support of LGBTQ+ Catholics.

Bishop Stowe (center) accepts the Bridge Building Award from Michael Sennett (left) and Fr. Peter Daly. (Bernadette Donlon/New Ways Ministry Photo)

The ceremony honoring Bishop Stowe, who leads the Diocese of Lexington, Kentucky, was held last Friday at Trinity Washington University in Washington, D.C., at which he offered remarks about the state of LGBTQ+ rights in both the Catholic Church and U.S. society. Stowe told attendees that “in
this era of polarization, the need for bridges is all the more critical,” and even where relationships have been built, “Just like all the bridges in our national infrastructure, there is a constant need for maintenance and reinforcement for the good and the safety of all.”

New Ways Ministry’s Co-Founder, Sister Jeannine Gramick, SL, introduced Bishop Stowe to the attendees, detailing some of his most exemplary pro-LGBTQ+ statements and actions. Her accolades for the bishop included praise for Bishop Stowe from Pope Francis. After Sister Jeannine wrote to the pope to tell him about the award for Stowe, the pontiff wrote back to her to say that the bishop’s “welcoming style does a lot of good.”

Francis DeBernardo, New Ways Ministry’s Executive Director, told the ceremony’s guests that the Bridge Building Award was established to raise up the work of exemplary leaders, people who took risks, and who imagined a new way of being church that was based in solid Catholic sensibilities that had too often been ignored.

“It didn’t take us long to select Bishop John Stowe as Bridge Building Award recipient because he embodies all those virtues,” DeBernardo said. “While the number of supportive bishops in our church continues to increase—not to mention the Bishop of Rome—Bishop Stowe has truly stood out in the past decade for making bold and courageous statements in the service of justice and equality.”

Two members of New Ways Ministry’s Advisory Board, Fr. Peter Daly and Michael Sennett, presented Bishop Stowe with the award.  In the award proclamation, Sennett praised Stowe, stating:

“As a bishop, you have used your role as teacher to help Catholics understand how their faith calls them to include LGBTQ+ people in the faith community.  As a bishop, you have used your role as a defender of the faith to remind the church that respecting human dignity, honoring each person, and going to the margins are essential facets of Catholic tradition and identity. You model a way for Catholics to encounter and dialogue with new and emerging realities.”

Following the presentation of the award, Stowe gave a talk about the state of LGBTQ+ issuess in the church and U.S. society.  He began by acknowledging the many good works for LGBTQ+ Catholics done by previous recipients of the Bridge Building Award, listed at the end of the post. He recounted, too, how he first began engaging LGBTQ+ ministry more deeply, including an invitation from New Ways Ministry to speak at its 2017 national symposium. The bishop continued:

“I had encounters with groups of Catholics who wanted a better understanding of key issues in their lives, who longed for spiritual nourishment and knew where to find it, but they were often young people wondering how their church could be engaged in such kind of discrimination against them, or their siblings and friends, faithful LGBTQ Catholics who could not and did not wish to change either their Catholicism or authentic identity. These folk were inviting me to speak to, listen to, reflect with and visit them and here we are; in my own diocese including in our Catholic high school and well beyond.  The bridge had been constructed and I decided to use it, even when some people were trying to blow it up.”

Stowe proceeded first by addressing the present moment in society, particularly after the presidential election. The bishop criticized Donald Trump, and also the U.S. population, for  “normalizing of what is not and should not be normal” during Trump’s first term. Against this trend, Stowe sought a renewed commitment to Gospel living so as to not “forget who we are in the midst of the chaos and insanity.” He continued:

“I am acutely aware of the renewed fear among immigrant and refugee communities, among people of color, among those on the front-lines working for justice, among LGBTQ persons and especially the transgender people who depend on the healthcare system for their wellbeing. It is up to people of faith to create inclusive communities, to resist calls for discrimination, and to challenge our own biases and prejudices so that we might create the alternative vision to ‘might makes right’, ‘pay to play’ and the hatred that seems to have been unleashed or brought out of hiding.”

Then, Stowe turned to the church and this “new moment” Catholics are in, emphasizing in particular the path of synodality—and a pope who, in “the spirit of his namesake,” St. Francis of Assisi, is rebuilding the church “beginning with the margins and the peripheries.” On synodality, the bishop addressed disappointments many Catholic LGBTQ+ advocates have felt during the last two years of the synod process, and while validating them, offered points of hope:

“At this moment, it has become obvious that synodality has not come as a full-throated revolution, but rather like the gentle breath of the Spirit calling us to community, participation, and mission. Believe me when I say that I share your frustration that things do not move faster in our church, that the LGBTQ language, used by Rome and still not yet employed by US bishops, did not find its way into documents despite being there in earlier drafts, that there have been no discernible developments in our outdated theological language to describe homosexual orientation or relationships, or in the role of women, or the understanding of the reality of gender dysphoria—and each of us has a longer list of what remains unaddressed. But I would ask you to consider that the vision of a synodal church and its seeds have been planted, watered, and are sprouting even if they have not yet produced a harvest.”

The first “sprout” Stowe identified is a church that listens:
“We have volumes of answers for questions no one is asking, and now we dress it up in antique clothing, gestures, and language so that it appears to be more authoritative when it lacks the authority of authenticity and connection to human experience. We might have had it in our tradition to take human experience seriously as a locus for theology all along, but I don’t think it has ever been so forthrightly presented as a necessity. Should it really surprise us that in our age of polarization, alternative facts, and opinions without data, that we have needed to learn how to listen all over again? . . .

“Has it not long been the desire of the LGBTQ community to be listened to and taken seriously? Is not one of the biggest harms perpetrated on transgender persons the reluctance to take their lived experience seriously? The synod is teaching us the importance of listening to each other. Unsurprisingly in a world of sound bites and superficial knowledge, this has not been easy to put into practice.”

The second sprout is the inclusivity at the synod assemblies. Of this, he said:
“Although it seems awfully little and awfully late, laypeople, including women, were voting delegates at the last two synod assemblies. In those assemblies, the pope and bishops of every rank sat at round tables with all the other participants, addressed each other by first names, and discussed the meaty topics presented from the synod discussions around the world. For the pragmatists that wanted proposals and plans of action to emerge immediately, there was bound to be disappointment. But again, the synod participants were learning how to listen to each other to create new opportunities for community, participation and mission. The pope has stated his own principle of inclusivity over and over again; the church is for all, todos, todos, todos. For everyone who has even been made to feel that you don’t belong or to question whether or not you belong, we have the answer from the top—and it’s an unconditional yes.”

Ecclesial discernment as a force in the church is Stowe’s third sprout from the synod process, framed as “the primary alternative to clericalism.” Of this, he explained:

“When discernment, seeking the will of God as expressed in the experiences and lives of God’s people, becomes the normative way of making decisions in the church, I don’t see how there could be room for language like ‘disordered’ when referring to people or orientations, nor the condescending attitudes of those who know what is best for everyone else. Discernment is slow, there are no shortcuts to the steps, but the outcome is much more likely to be ‘what seems good to the Holy Spirit and to us,’ as the apostles in Acts 15 were able to say after the Council of Jerusalem.”

For the fourth and final sprout, Stowe said the synodal path was moving the church to be less self-referential, which is good news for LGBTQ+ people. He concluded:

“Vatican II taught us that we became part of the church’s mission at baptism; synodality is trying to awaken us to that reality. We are supposed to be about proclaiming good news to all after the manner and example of Jesus, whose words were accompanied by healing and the expulsion of evil spirits. How much good could that emphasis do us today? And isn’t the LGBTQ community just asking the whole church that they not be identified with evil, but be allowed through their own loving encounters with Jesus and their own expression of human love, to be a part of the healing force unleashed on a suffering world.

“Every time I have ventured out on this bridge or invested some effort in its maintenance and upkeep, I have been richly rewarded. I have encountered faith much more profound than my own among LGBTQ persons; I have encountered perseverance and zeal for the faith in admirable quantities; above all, I have encountered members of the beloved community that Christ laid down his life for and that the Risen Christ has empowered with a share in his mission.”
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The Bridge Building Award honors those individuals who by their scholarship, leadership, or witness have promoted discussion, understanding, and reconciliation between the LGBTQ+ community and the Catholic Church. Past recipients have been Father Charles Curran (1992); Bishop Thomas Gumbleton (1995); Sister Margaret Farley, RSM (2002); Mary Ellen and Casey Lopata (2005); John J. McNeill (2009); an Father James Martin, SJ (2016).
--Robert Shine (he/him), New Ways Ministry, November 18, 2024