Last Sunday I went up to London for one of the regular LGBT – oriented “Soho Masses”. Earlier in the day, Pope Benedict had conducted the beatification service for Cardinal John Henry Newman. Cardinal Newman is now officially Blessed John Henry – and so the liturgy for used our Mass was, quite appropriately, the newly minted liturgy for his festal day.
When I first wrote about Newman a year ago, I wrote that he has particular significance for gay Catholics, on account of his deep commitment to his beloved friend Aubrey St John, and his writing on conscience. That initial post was simplistic: I did not then realize how sharply opinions on John Henry divide, specifically on his ideas of conscience and loyalty. While some progressive Catholics celebrate and promote (their understanding of) his championing of conscience, some conservatives see this as entirely a misrepresentation of his understanding of conscience, which should rather be read in the context of his parallel championing of church authority and loyalty.
For a long time, I have been wary of writing anything further – although for a time I was trying unsuccessfully to put together something on the “paradox” of Newman. Now, after a flood of information and commentary leading up to the beatification, I stick by my original assertion. Blessed John Henry Newman indeed of great importance for queer Christians, with even more reason than I originally recognized.
Newman’s legacy is paradoxical: he is claimed simultaneously as hero by progressive Catholics for his stout defence of conscience, and by conservatives for his defence of authority. He is touted as a gay saint over his highly publicized deep relationship with Aubrey St John – and “defended” as obviously heterosexual because he was celibate, and so obviously not giving sexual expression to any same- sex attraction. All of these deserve further consideration, and have received plenty elsewhere.
For now, I want to limit my own observations only to two additional ways in which Newman’s career is particularly relevant for queer Christians, and especially the LGBT Catholic congregation of the Soho Masses, by prefiguring our own position.
We too live in a paradoxical state, with the official position of the Vatican (and many other leading religious bodies) urging noble ideas of treating us with dignity, compassion and respect – yet in their own actions they frequently do the exact opposite. They urge us to follow and to speak the truth – but when we do, we may find ourselves paying a heavy price. They have attempted to silence people like John McNeill and Jeannine Gramick for their attempts to speak the truth, a Canadian altar server was refused ministry for his, Michael B Kelly and many others have lost their jobs in Catholic schools and colleges, simply for telling the truth of their lives. The CDF reminds us that “the truth will set you free”, but for Catholics in Church employ, too often it simply sets us free of that employment.
Newman spent most of his life as priest under attack from all sides. It was only late in life that he began to receive recognition for his achievements as a theologian, when he was suddenly promoted from parish priest directly to cardinal, and eventually beatification. I believe that we as a queer Christian community are following a similar path, from persecution and exclusion, to ever-increasing inclusion – and even respect for what we can teach the wider church. We see this most clearly in denominations like the mainline Protestant groups that have already accepted the principles of full inclusion and equal treatment for queer Christians and clergy, or who are openly debating these issues – but we are also starting to see some embryonic signs of the same thing in the Catholic Church.
This was most dramatically illustrated for out Soho Masses community by the blaze of media publicity (mostly favourable) we received in the build-up to Newman’s beatification. We have been operating for over eleven years now, and for over three years in a Catholic parish as a formal pastoral initiative of Westminster diocese, and so under the patronage of the head of the Church in England and Wales. We have experienced continuous low level mutterings from some conservative opponents, but otherwise very little publicity, with not even a mention on the diocesan website.
This changed dramatically over the past few weeks. In addition to substantial coverage in BBC television and radio programmes, there were additional British reports in a range of newspapers and magazines. Coverage has since gone global. At last Sunday’s Mass, we had reporters present from Spanish national radio, Croatian radio, Czech Television – and Gaydar radio. (Gaydar is a major UK gay dating website, with an on-line radio service).
“Out of the shadows, into the light”, indeed.