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EDITORIAL Gramick, Nugent story is not over
For now we see through a glass, darkly; but then face to face:
now I know in part; but then shall I know even as also I am known.
And now abideth faith, hope, charity, these three; but the
greatest of these is charity.
-- 1 Corinthians 13:12-13
The story begins in 1971 when a
young Catholic nun, School Sister of Notre Dame Jeannine Gramick, was asked by
a young gay Catholic named Dominic Bash, What is the Catholic church
doing for my gay brothers and sisters?
The question challenged her to study homosexuality, eventually
leading to meetings with other gay Catholics and Anglicans. After a newspaper
account of this appeared in a Philadelphia newspaper, she received more than a
dozen responses, one from Fr. Robert Nugent, a Philadelphia priest.
Nugent suggested he might help out, marking the beginning of what
became a three-decade gay and lesbian ministry characterized by perseverance,
temperance, fidelity and, most of all, compassion.
When the Catholic history of the 20th century is written, it will
be said that Nugent and Gramick stood out as -- to use an overworked but in
this case precisely accurate word -- prophets. The twosome not only enriched
Catholic spiritual awareness but helped redirect the mission of the church
itself. Though their work has been permanently banned by the Vatican, Gramick
and Nugent will be remembered in at least four realms:
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For their work with tens of thousands of young, often
abandoned, frequently confused, gay and lesbian Catholics. To these they helped
restore belief in Gods boundless love, and helped restore the precious
gifts of self-awareness and human dignity.
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Second, for their labors with often equally confused and
frequently estranged parents of gays and lesbians. For these the twosome served
as bridges linking generations. They taught understanding based on Catholic
tradition and supported by contemporary reflection by prominent Catholics on
Gods mysterious ways.
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Third, for their reflections and writings, bringing to the
wider Catholic community both scholarship and pastoral guidance. Though the two
never set out to seek it, they found themselves positioned as critical channels
of information, flowing from Catholic pastoral thinkers, including bishops and
moral theologians, to gays and lesbians, and back from this oppressed segment
of church to the wider community. In this regard, Nugent and Gramick have
provided service of incalculable magnitude during a particularly incendiary
time.
No one can ever know how much the two contributed to diffusing
conflict, how many Catholics were persuaded not to walk away from the church,
because of their unique ministry.
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Fourth -- and this may sound strange in light of the order
from the Congregation for the Doctrine of the Faith to Nugent and Gramick to
discontinue their ministry -- for the influence they have had on the Catholic
hierarchy as they helped bishops formulate a pastoral response to gays and
lesbians.
Their influence is clear. Once viewed by the hierarchy as men and
women distinguished solely by sexual acts, gays and lesbians are now taking
their places within the church community as valuable members, guided by the
same moral principles found in the gospels and articulated over the centuries
and in emerging Catholic thought.
To measure this effect, one only need look at the 1997 U.S.
bishops statement, Always Our Children. Whether the bishops
acknowledge it or not, the fingerprints of these two religious are all over the
document, and the drafters obviously learned much from the Nugent and Gramick
ministries.
In each of these four areas, we see mission characterized by
prophecy. A uniquely New Testament prophecy. Faith-filled and guided by
compassion. Anchored in spiritual awareness of Gods boundless love. We
also see a mission still unfolding, having taken firm root in so many different
places and ways over the years.
Nevertheless, the struggle continues. The work to formulate and
articulate moral principles for personal and communal guidance must go on. The
Catholic church should be leading the way.
For the moment, citing his vow of obedience, Nugent has announced
he will end his ministry to gays and lesbians. Gramick has asked for time to
discern. Whatever her eventual choice, both she and Nugent need to be shown the
understanding and support they have generously given to others over the
years.
It seems terribly wrong that these two faithful Catholics should
be called on to make such choices. Both firmly believe they have upheld
official church teachings, as required of them, including the Vaticans
insistence on the intrinsic evil in all homosexual acts and
objective disorder in the homosexual inclination.
This story is not over. There will be a more generous legacy than
this Vatican condemnation. While those intent on ending Nugents and
Gramicks ministries may feel temporary satisfaction, Catholics might well
wonder, given todays church climate, whether Jesus, had he come in our
time, might not be banished, too.
National Catholic Reporter, July 30,
1999
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