Monday, December 23, 2013
DignityUSA reposting of chapters information
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Dignity/Arizona
Dignity/Arizona
Dignity/ARIZONA was founded in 1977. we're celebrating our 36th Anniversary in 2013. We are a fully inclusive faith community serving LGBTQA Catholics, their families and friends. We're located in North Central Phoenix, if you're looking for a growing, loving and vibrant community, please visit and join us for Saturday Mass, invite your family and friends, all are welcome.
Welcome to Dignity/Arizona
It's official, we have a name!
St Damien
After Mass, registered members were handed ballots to vote on a complement name for our chapter.
The Proctor, Fr Michael tallied the all the votes including absentee ballots and St Damien has been selected by our members as our complement name. Congratulations to all!
To learn more about St Damien please click on the link below to visit Wikipedia.
http://en.wikipedia.org/wiki/Father_Damien
Please join us for our most important and popular social event of the year!
Dignity/ARIZONA will provide the main entree, non-alcoholic beverages, plates and utensils. Please bring a side dish to share if you can but if you forget that's OK, the most important ingredient at our potluck is you!
Invite your family and friends to join us, the event starts at 2 PM at long time member and Dignity/ARIZONA supporter Bill Luke's home 115 West Marlette Ave, Phoenix, AZ 85013.
Bill's home is located North of Bethany Home Rd and South of Glendale Ave (& South of Maryland Ave) and just West of Central Ave.
BYOB, you're welcome to bring your own alcoholic beverages, an ice cooler is avaiable to keep bottles cool.
Stay for the always fun and antics filled Annual White Elephant Gift Exchange activity to top off the event. Be there!
Please stay after Mass for announcements on upcoming events and activities, after liturgy we take some time out for fellowship, treats and beverages. Members and visitors may decide to have a late dinner as a group at a nearby restaurant. We look forward to having you join us soon, please call us if you have questions and don't forget to suscribe to our Constant Contact emailing list to keep up with all the latest news.
All are welcome!
Saturday Mass
Please join us for the "Celebration of the Holy Eucharist" every Saturday.
Britt Chapel
7 PM
Church of the Beatitudes
555 West Glendale Avenue
Phoenix, AZ 85021
On the Southeast corner of 7th & Glendale Avenues.
Click here for a map.
All are welcome!
User login
Log in
Chapter Activities
•Saturday Liturgy
•Pastoral Care
•Monthly Potluck Dinners
•Holiday Parties
•Movies
•Community Service
•Guest Speakers
•After Mass Fellowship
•Educational Forums
•Discussion Groups
•Cultural Events
Mailing Address & Phone
Dignity/Arizona
P.O. Box 34561
Phoenix, AZ 85067-4561
602-230-4191
Subscribe to our Constant Contact emails.
If you would like be placed on emailing list and be informed chapter activities, event and news please send an email to info@dignityarizona.com with the word "subscribe" in the subject line.
Copyright © 2013 - Dignity/Arizona Maintained by webpage volunteer: John Orta
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NEWS FLASHES
World Peace Day
World Peace Day is celebrated on Jan. 1 (New Years Day)
Officers Election
Click for the Notice of upcoming election of chapter officers.
Xmas Party
$600 was donated for Garvanza school gift at the party.
Discernment
Save the whole day Sun, Jan. 19 (lunch is provided) for this; see also President's article on this project.
Pastoral Pope
Pope Francis urges more pastoral Church, including for GLBTQs, and quotes Pope John XXIII: See everything; turn a blind eye to much; correct a little. See quote from Pope Francis, at the right.
Two Ordinations
Save March 22 for this event; more later.
Palm Springs
Anniversary Dinner
Postponed till Jan; watch for more info.
Records for IRS
Click here to read rules (at pp 18-20); & here for a summary.
Membership Application
To download a new- member application, click here.
Board Meetings
Generally chapter Board meets at 4 pm on the first Sunday of each month. Check on calendar to be sure.
Sunday Liturgy
The chapter Sunday Mass is celebrated at 5:30 pm each week at Dignity Center; click on Map in the banner above.
WELCOME TO DIGNITY
Dignity/LA is an independent lay organization that seeks to reform the Catholic Church and society in general, mainly on issues regarding the sexuality of gay, lesbian, bi-sexual, and transgender (GLBT) persons, and also to minister to the spiritual (and other) needs of GLBT persons. We are an affiliate of Dignity/USA, which is a nationwide organization with scores of chapters (including several such chapters in California, four of them located in southern California) and thousands of members.
Dignity/LA has the unique distinction of being the founding chapter of Dignity/USA. In 1969, a group of Catholics began to meet to discuss GLBT issues and to celebrate Mass. We took a statement of the then only recently completed Second Vatican Council (quote is in the box at the right) as our inspiration in the choice of a name for our organization. In only a very few years, the organization had developed into the high-profile nationwide advocate for all GLBT persons that Dignity is today.
During most of the pontificate of Pope John Paul II (1978-2005), Cardinal Joseph Ratzinger (later Pope Benedict XVI) was the enforcer of orthodox doctrine. Ironically, however, he had long ago vigorously defended (see quote in the box to the right) the primacy of conscience, even in the face of the contrary demands of the Pope or other church authority.
We urge you to get to know Dignity/LA better. We invite you (and bring a friend also, if you can) to attend one of the chapter's regular liturgies on Sundays at 5:30 pm (click for an index to some photos) at Dignity Center and the fellowship (i.e. a social) that follows the liturgy. Click for a map (equipped with a zoom-in/out feature) and for directions.
In the meantime, please do explore further on this website to learn more About Us. Any-
thing that is underlined (in the text of any page of this website or in either of the two rows that are found just below the banner at the top of each page of this website) links to still more information, on this website (or elsewhere): so just click on the link to go there.
We echo a saintly Philadelphia pastor who posted this welcoming message on his parish website: "Come into this house and bring all you are. No need to check your failures at the door. There are no perfect people here. You are invited, so come. Come in seeking, come in wandering, come in hurting. Come into this house of companionship and compassion. Come in. You are welcome here."
Bienvenidos: Para cosas en español, click aquí or on Hispanic in the banner at the top of each page of this website.
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FREQUENTLY ASKED QUESTIONS
Q. Are all frequently-asked questions answered in this FAQs section of this website?
A. They are not even all asked here, let alone answered; but we do welcome any questions, for possible inclusion here. Some questions (including many regarding sexuality or morality) are addressed in some detail on this website -- but elsewhere on this website; click on sexuality to link to those topics.
Q. Are donations to Dignity/LA tax deductible?
A. Yes. It is a non-profit corporation; and it holds an IRS 501(c)(3) certificate attesting to deductibility of donations, to the extent permitted by law. Each year, a statement is issued to all donors required by the IRS to have proof of donations. Dignity/USA is also a non-profit corporation, and it also has such a certificate.
Q. Does someone have to be a gay, lesbian, bisexual, or transgender (GLBT) person to be eligible to become a member of Dignity?
A. No. We welcome all family, friends, loved ones and others who support the GLBT cause to become Dignity members (or if preferred, just a supporter). To learn more about how to become a member (and about categories of membership and other support), please click here. While donations are accepted from supporters regardless of membership status, one helps add strength to our voice calling for Church reform by joining us, as a member.
Q. Do you have a short explanation of the Dignity stand on the issues of concern to it?
A. Yes, we sure do. We call it our Statement of Position and Purpose (or the SP&P for short). Click here (or the "SP&P" link in the banner at the top of each page of this website) to read it (y para leerlo en español, click aquí).
Q. I cannot afford the dues to become a member (or to renew my membership); does that mean that I cannot be a member?
A. No. We urge that all contribute, in accordance with their means, even if the amount is quite small; but no one is ever denied membership or participation for financial inability.
Q. How does the chapter support itself?
A. Financially, our income is mainly from the following sources: membership dues, Sunday collection baskets, fund raisers, annual pledge drive, special donations from members (or even others), bequests from decedents, and income from investments. We also have an Endowment Fund Trust (that was formed specifically for the purpose of providing regular income from invested assets). There is more information on these subjects on the Support page of this website.
Q. Where are you located?
A. Dignity Center is in the Highland Park section of Los Angeles, just off the Pasadena Freeway and a few miles northeast of downtown Los Angeles. To see a map (with a zoom in/out feature to help you, whether you are nearby or at a distance), click here (or click on the Map link found in the lines below the banner at the top of each page of this website). Also, detailed directions are available from the Directions link that is found on the maps themselves or by clicking on Contact Us (here or in the link lines below the banner at the top of each page of this website).
Q. Why are you not located closer to the center of GLBT activity, like in Silver Lake or West Hollywood?
A. For many years, we were located in the eastern part of Hollywood, between Silver Lake and West Hollywood. However, when the infamous Ratzinger Letter decreed that Dignity was no longer to be permitted to use Church property, we sought an affordable alternative. As a result, we moved to the Highland Park section of Los Angeles, in the Spring of 1990.
Q. Do you own your own building?
A. Yes, in 1990 the chapter bought the building that has served as Dignity Center since 1990. We take pride in the fact that the chapter was able to pay off the mortgage on the building in about eight years and even greater pride in the fact that the mortgage was itself a loan from a group of the chapter's own members.
Q. Do you have social activities as well?
A. Yes, we do indeed. Some are at the Dignity Center, such as the social right after Mass on Sunday, followed by dinner out on the town for all those interested. Others are excursions to -- you name it. Two examples: each summer we have an excursion to the Hollywood Bowl for a potluck picnic (followed by the Bowl concert itself) and at least one Summer Party as such.
Q. Does this website have info on other opportunities for activism?
A. Yes, there is an Activism page for events sponsored by others, but related to the chapter's mission; but access is limited to members.
Q. Who decides upon and organizes social activities?
A. There is a Social Committee; so some activities are organized by that Committee and its Chairperson. Others, however, are simply a groundswell of interest by members who undertake to propose (and organize) an excursion (or other event) under chapter auspices. One example of the latter is the Oscar Party night at Dignity Center, each year for several years now.
Q. Who presides at the celebration of Mass?
A. A priest.
Click here to go to top of next column.
Q. Are they really priests?
A. Yes. All those who preside regularly at our Masses were ordained in and by the institutional Church -- though not all are still active as priests in the institutional Church. On occasion, we do have a presider who was ordained in another church; but all are priests ordained in churches recognized by the institutional Church as having bishops validly consecrated in the apostolic tradition.
Q. Have any of your presiders ever been involved in the clerical sexual abuse scandal?
A. No. Dignity has a national policy that prevents such priests from serving as a presider at any of our services.
Q. Do you now have (or ever had) any association with a North American Man-Boy Love Association (NAMBLA) or any group favoring sex with minors?
A. No, never. In its Statement of Position And Purpose (SP&P), and otherwise also, Dignity is firmly committed to the principles "that all sexuality should be exercised in an ethical and unselfish manner." Sex with any underaged or otherwise vulnerable persons or taking advantage of any position of trust to procure sexual activity would be in clear violation of those principles.
Q. Does a person have to be (or want to be) a Roman Catholic in order to be a member?
A. No; but we do have a course of initiation very similar to that of the institutional Church for persons interested in learning more.
Q. Is the chapter a part of the institutional Church?
A. No. The chapter's By-Laws provide that the "chapter is an independent, self-governing corporation..." that "...is a lay organization, not an ecclesiastical organization; and it is not subject to ecclesiastical regulation."
Q. Are all members Catholics?
A. Not all are Roman Catholics. However, it would be safe to assume that all are Catholics in the sense that the Nicene Creed (used in the Mass) uses the term "catholic .. church," meaning a "universal" or "all-inclusive" church, since all of mainstream Christianity adheres to the Nicene Creed as adopted by one of the very earliest ecumenical councils (i.e. Council of Nicaea (convened first in Nicaea, Greece, early in the 4th Century)).
Q. Is the chapter the only place where GLBTs who are Catholic can meet as a faith community?
A. Some faith communities are more welcoming to a GLBT who seeks to associate with that faith community than others would be. Some Roman Catholic parishes, and other Christian churches as well, fall into this category. Indeed, some Dignity members retain an association with a parish, as well as take an active part in Dignity itself; but since parishes are a part of the institutional Church, some restrictions are likely to be encountered in even the most welcoming parish. We include on this website, however, information on some of the faith communities considered (by some) to have earned the honor of being considered welcoming faith communities in the greater Los Angeles area. Click here for general information on this subject and to reach a link to a listing of some faith communities in the greater Los Angeles area that are believed to fall into that category.
Q. Do you have funds to assist those who are suffering from HIV/AIDS?
A. Yes. At one time, the chapter's AIDS Fund assisted both needy individual applicants and institutions seeking monies with which they could assist such individuals. At this time, however, assistance is provided primarily to institutions, with occasional exceptions for individuals in special circumstances, primarily needy members of the chapter. See the Support page of this website for more info on this subject.
Q. Is this website protected by copyright or subject to conditions of use?
A. Yes. Click here for more information on the subject.
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Statement of
POSITION AND PURPOSE
of DIGNITY
Para leer en español, click aquí.
We believe that gay, lesbian, bisexual, and transgender Catholics in our diversity are members of Christ's mystical body, numbered among the People of God. We have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us temples of the Spirit and channels through which God's love becomes visible. Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God's love working among all people.
We believe that gay, lesbian, bisexual, and transgender persons can express our sexuality in a manner that is consonant with Christ's teaching. We believe that we can express our sexuality physically, in a unitive manner that is loving, life-giving, and life-affirming. We believe that all sexuality should be exercised in an ethically responsible and unselfish way.
DIGNITY is organized to unite gay, lesbian, bisexual, and transgender Catholics, as well as our families, friends and loved ones, in order to develop leadership and be an instrument through which we may be heard by and promote reform in the Church.
To be such an organization, we accept our responsibilities to the Church, to our Catholic heritage, to society, and to individual gay, lesbian, bisexual, and transgender Catholics: • TO THE CHURCH: We work for the development of the Church's sexual theology, leading to the reform of its teachings and practices regarding human sexuality, and for the acceptance of gay, lesbian, bisexual and transgender people as full and equal members of the one Christ.
• TO SOCIETY: We work for justice and equality through education and by supporting social and legal reforms.
• TO INDIVIDUAL GAY, LESBIAN, BISEXUAL, AND TRANSGENDER CATHOLICS: We reinforce our sense of self-acceptance and dignity and encourage full participation in the life of the Church and society.
As members of Dignity, we promote causes of interest to gay, lesbian, bisexual, and transgender Catholics. We have five primary areas of concern and commitment:
• SPIRITUAL DEVELOPMENT: We strive to achieve Christian maturity through sacraments, Scripture, prayer, an active love of neighbor as ourselves, and liturgical celebrations, especially the Mass.
• EDUCATION: We inform ourselves in all matters of faith and of interest to our communities, so that we may grow in maturity and nurture fulfilling lives in which our sexuality and spirituality are integrated.
• SOCIAL JUSTICE: As Catholics and members of society, we involve ourselves in those actions that bring the love of Christ to others and provide the basis of social reform in the Church and society. We are actively involved with:
◦ Individuals : We lead a life of service to ourselves and others, rendering visible the love of Christ and assisting in the creation of love-centered communities.
◦ Gay, Lesbian, Bisexual, and Transgender Groups : We work with a variety of other groups to seek justice for all persons and to promote a sense of solidarity within the communities.
◦ Religious and Secular Groups : We work with many groups and organizations so that their members might better understand gay, lesbian, bisexuals, and transgender persons and thus recognize and eliminate present injustices.
◦ Health Care : We work to promote equal access and justice in all areas of health care and healing.
◦ Women's Justice Issues : We strive to eradicate sexism and patriarchy in all areas of Church and secular life so that women are wholly included, accepted, and welcome.
• EQUALITY ISSUES: We dedicate ourselves to develop the potential of all persons to become more fully human. In order to do this, we work toward the eradication of all constraints on our personhood based on the ascribed social roles of women and men and to promote inclusivity in all areas of liturgical and community life.
• SOCIAL EVENTS: We provide activities of a social and recreational nature in an atmosphere where friendships can develop and mature, and where our sense of self acceptance and dignity is affirmed.
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News
Flashes
Xmas Schedule
Click for flyer.
World Peace Day
World Peace Day is celebrated Jan. 1 (New Years Day)
Annual Meeting &
Election
TBD: watch here.
Pope As Pastoral
Pope urges more pastoral Church, in re GLBTs also cit-
ing Pope John XXIII for: "See everything; turn a blind eye to much; correct (just) a little." See quote from Pope Francis in box to the right.
Austrian Priest
An Austrian priest leads reform effort. On Aug 2, he spoke in Pasadena. Click for flyer, for photos, for more on his tour.
Records for IRS
Click here to read (pp 18-20) the IRS rules; & here for the summary.
Council Mtgs
Council meets at 3 pm on 2nd Sundays in odd-numbered months; but check calendar to be sure.
Announcements
Click to read the Announcements.
KOA Fund
Ten percent each Sunday goes to the KOA Fund (former AIDS Fund). It helps members in need, regardless of cause.
Anointing
In odd-numbered months, a healing Anointing is held at 1st Sunday Mass.
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WELCOME TO DIGNITY
Dignity/Palm Springs is an independent lay organization that seeks to reform both the Catholic Church and society in general, mainly on issues regarding the sexuality of gay, lesbian, bi-sexual, and transgender (GLBT) persons, and to minister to the spiritual (and other) needs of GLBT persons. We are an affiliate of Dignity/USA, which is a nationwide organization with scores of chapters (including several chapters in California, four of them located in southern California) and thousands of members.
In 1969, a group of Catholics began meeting to discuss GLBT issues and to celebrate Mass. We took a statement of the then only recently completed Second Vatican Council (the quote is in the box at the right) as our inspiration in the choice of a name for our organization. After just a few years, the organization had developed into the high-profile nationwide advocate for all GLBT persons that Dignity is today.
During most of the pontificate of Pope John Paul II (1978-2005), Cardinal Joseph Ratzinger (but later Pope Benedict XVI) was the chief enforcer of orthodox doctrine. Ironically, he had long ago vigorously defended (see the quote in the box to the right) the primacy of conscience, even in the face of contrary demands from the pope or other church authorities.
In late 2008, there was a United Nations resolution pressing for the de-criminalization of homosexuality worldwide. The Vatican did not support the whole resolution, but it did explain (see the box at the right) that it does support de-criminalizing sex between consenting adults.
We urge you to get to know Dignity/Palm Springs better. We cordially invite you (and bring a friend also, if you can) to attend one of the chapter's regular Sunday liturgies, at 5 pm. In the wake of a fire in the building in which the chapter had been meeting, Mass is now at St. Paul of the Desert Episcopal Church at 125 W. Alameda, in Palm Springs (click here for map), and fellowship (i.e. a social) follows the liturgy. Meanwhile, please explore this website further to learn more About Us.
Anything that is underlined (in the text of any page of this website or in the two rows that are just below the banner at the top of each page of this website) is a link to more info, on this website (or elsewhere); so just click on it to go there.
We echo a saintly Philadelphia pastor who posted this welcoming message on his parish website: "Come into this house and bring all you are. No need to check your failures at the door. There are no perfect people here. You are invited, so come. Come in seeking, come in wandering, come in hurting. Come into this house of companionship and compassion. Come in. You are welcome here."
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Home About Us Contact Us FAQs SP&P Sexualty Resources
This Month Next Month News Map Support Members Only
Statement of
POSITION AND PURPOSE
of DIGNITY
Para leer en español, click aquí.
We believe that gay, lesbian, bisexual, and transgender Catholics in our diversity are members of Christ's mystical body, numbered among the People of God. We have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us temples of the Spirit and channels through which God's love becomes visible. Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God's love working among all people.
We believe that gay, lesbian, bisexual, and transgender persons can express our sexuality in a manner that is consonant with Christ's teaching. We believe that we can express our sexuality physically, in a unitive manner that is loving, life-giving, and life-affirming. We believe that all sexuality should be exercised in an ethically responsible and unselfish way.
DIGNITY is organized to unite gay, lesbian, bisexual, and transgender Catholics, as well as our families, friends and allies, in order to develop leadership and be an instrument through which we may be heard by and promote reform in the Church.
To be such an organization, we accept our responsibilities to the Church, to our Catholic heritage, to society, and to individual gay, lesbian, bisexual, and transgender Catholics:
• TO THE CHURCH: We work for the development of the Church's sexual theology, leading to the reform of its teachings and practices regarding human sexuality, and for the acceptance of gay, lesbian, bisexual and transgender people as full and equal members of the one Christ.
• TO SOCIETY: We work for justice and equality through education and by supporting social and legal reforms.
• TO INDIVIDUAL GAY, LESBIAN, BISEXUAL, AND TRANSGENDER CATHOLICS: We reinforce our sense of self-acceptance and dignity and encourage full participation in the life of the Church and society.
As members of Dignity, we promote causes of interest to gay, lesbian, bisexual, and transgender Catholics. We have five primary areas of concern and commitment:
• SPIRITUAL DEVELOPMENT: We strive to achieve Christian maturity through sacraments, Scripture, prayer, an active love of neighbor as ourselves, and liturgical celebrations, especially the Mass.
• EDUCATION: We inform ourselves in all matters of faith and of interest to our communities, so that we may grow in maturity and nurture fulfilling lives in which our sexuality and spirituality are integrated.
• SOCIAL JUSTICE: As Catholics and members of society, we involve ourselves in those actions that bring the love of Christ to others and provide the basis of social reform in the Church and society. We are actively involved with:
◦ Individuals : We lead a life of service to ourselves and others, rendering visible the love of Christ and assisting in the creation of love-centered communities.
◦ Gay, Lesbian, Bisexual, and Transgender Groups : We work with a variety of other groups to seek justice for all persons and to promote a sense of solidarity within the communities.
◦ Religious and Secular Groups : We work with many groups and organizations so that their members might better understand gay, lesbian, bisexuals, and transgender persons and thus recognize and eliminate present injustices.
◦ Health Care : We work to promote equal access and justice in all areas of health care and healing.
◦ Women's Justice Issues : We strive to eradicate sexism and patriarchy in all areas of Church and secular life so that women are wholly included, accepted, and welcome.
• EQUALITY ISSUES: We dedicate ourselves to develop the potential of all persons to become more fully human. In order to do this, we work toward the eradication of all constraints on our personhood based on the ascribed social roles of women and men and to promote inclusivity in all areas of liturgical and community life.
• SOCIAL EVENTS: We provide activities of a social and recreational nature in an atmosphere where friendships can develop and mature, and where our sense of self acceptance and dignity is affirmed.
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Home About Us Contact Us FAQs SP&P Sexualty Resources
This Month Next Month News Map Support Members Only
FREQUENTLY ASKED QUESTIONS
Q. Are all frequently-asked questions answered in this FAQs section of this website?
A. Not all frequently-asked questions are even asked, let alone answered, on this website; but we do invite you to submit your questions for possible inclusion on this website. Some questions (including regarding sexuality or morality) are addressed in detail -- but elsewhere, on this website. Click here to go to treatment of the topic of sexuality on this website. As you will see stated and explained in detail: We believe that we can express our sexuality in a loving, life-affirming manner that is in keeping with the teachings of Christ.
Q. Are donations to Dignity/Palm Springs deductible for tax purposes?
A. Yes. It is a non-profit organization; and it holds an IRS 501(c)(3) certificate that attests to the deductibility of such donations, to the extent permitted by law. Each year, all of the donors (who identify themselves when contributing) are issued a statement, as required by the IRS as proof of the donations. Dignity/USA is also a non-profit organization, and it also has such a certificate.
Q. Is a receipt needed to deduct a donation?
A. Yes. Starting for tax year 2007, IRS has updated its rules governing deductions for contributions to charitable groups, such as Dignity. A contribution is deductible only if the taxpayer has a receipt (when the tax return claiming a deduction is filed), regardless of the amount; but your cancelled check can serve as a receipt. For any gift to a donee over $250, one must have an acknowledgement of the gift by the donee; but this may be one for each gift over $250 or an overall one that lists all such gifts for the year, showing date and amount of each. The chapter each year acknowledges the total of verified gifts made by an individual when the total for the year is in excess of $250, specifying the date and amount of each gift that is in excess of $250. No amounts given in an unverifiable manner (such as in loose cash in the collection basket at a liturgy) can be included. Those who want the ability to deduct their total donations should consider the annual pledge drive as the way to donate and then satisfying the pledge by check, so that the chapter can easily compute a verifiable total and acknowledge the total and each gift in excess of $250 promptly after the end of the tax year, in time for the tax-return season and meeting IRS rules.
Q. Does someone have to be a gay, lesbian, bisexual, or transgender (GLBT) person to be eligible to be a member of Dignity?
A. No. We welcome all family, friends, and allies supportive of the GLBT cause to become Dignity members (or if you prefer, just a donor). While donations are accepted from supporters regardless of status as a member, you can help to add strength to our voice when we call for reform of the Church by joining our roles, as a member.
Q. Do you have a short statement of the Dignity stand on the issues of concern to it?
A. Yes, we do. We call it our Statement of Position and Purpose (or our "SP&P" for short); please click here (or on "SP&P" in a Link line in the banner at the very top of every page of this website) to read our Statement of Position & Purpose (para leerlo en español, click aquí). The Vision Statement of Dignity also encapsulates our objectives in short form, as follows:
Dignity envisions and works toward a time when GLBT Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality and, as beloved persons of God, participate fully in all aspects of life within the Church and Society.
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Q. I cannot afford the dues to become a member (or to renew my membership); does that mean that I can not be a member?
A. No. We urge all to contribute, in accordance with their means, even if the amount is quite small; but no one is ever denied membership or participation for financial inability.
Q. How does the chapter support itself?
A. Financially, our income is mainly from the following sources: membership dues, Sunday collection baskets, fund raisers, annual pledge drive, special donations from members (or even others), bequests from decedents, and income from investments (even though they are very small).
Q. Where are you located?
A. Dignity Center is located at 758 Vella Road, Palm Springs. It is just south of Ramon Road on Vella Road, which in turn is just opposite the Kirk Douglas entry road to Palm Springs airport. For a map (with a zoom in/out features to help you, from nearby or from a distance), click here (or on "Map" in the Link lines found just below the banner at the top of each page of this website). Also, detailed directions are available from the "Directions" link that is found on the maps themselves or by clicking on Contact Us (here or in the Link lines found just below the banner at the top of each page of this website).
Q. Do you own your own building?
A. Not yet; but the Los Angeles chapter reached this goal several years ago, so who knows what the future may hold for this chapter as well.
Q. Does this website have info on other opportunities for activism?
A. Consideration is being given to having a page on this website for events that are sponsored by others but are related to the chapter's mission (but access to such a page would probably be limited to chapter members).
Q. Do you have social activities as well?
A. We do. Some are at Dignity Center, such as the social after each Mass on Sundays, followed by brunch or dinner on the town, for those who may be interested
in doing that. Others are excursions to -- you name it.
Q. Who decides on and organizes social activities?
A. There is a Social Committee. So some activities are organized by that Committee and its own Chairperson. Others, however, are simply a groundswell of interest by members, who undertake to propose (and organize) an excursion (or other event) under chapter auspices.
Q. Do you use inclusive language in your liturgies?
A. Yes, we do, to reflect the very nature and purpose of our community.
Q. Who presides at the celebration of Mass?
A. A priest.
Q. Are they really priests?
A. Yes. All those who preside regularly at our Masses were ordained in and by the institutional Roman Catholic Church -- although not all are still active as priests in the institutional Church. On occasion, we do have a presider ordained in another church; but all are priests ordained in churches recognized by the institutional Church as having bishops validly consecrated in the apostolic tradition. On occasion, no priest is available; and thus a lay-led liturgy, with pre-consecrated communion hosts, is substituted for the Mass.
Q. Have any of your presiders ever been involved in the clerical sexual abuse scandal?
A. No. Dignity has a national policy that prevents such priests from serving as presider at any of our services.
Q. Do you now have (or ever had) any association with a North American Man-Boy Love Association (NAMBLA) or any group favoring sex with minors?
A. No, never. In its Statement of Position And Purpose (SP&P), and otherwise also, Dignity is firmly committed to the principles "that all sexuality should be exercised in an ethical and unselfish manner." To have sex with any underaged (or otherwise vulnerable) person or to take advantage of any position of trust to procure any sexual activity would be in clear violation of those principles.
Q. Does a person have to be (or want to be) a Roman Catholic in order to be a Dignity member?
A. No; but we do have a course of initiation very similar to that of the institutional Church for persons interested in learning more.
Q. Is the chapter a part of the institutional Church?
A. No. The chapter is an independent, self-governing corporation that is a lay, not ecclesiastical, organization; and it is not subject to ecclesiastical regulation.
Q. Are all members Catholics?
A. Not all are Roman Catholics. However, it would be safe to assume that all are Catholics in the sense that the Nicene Creed (that is recited during Mass) uses the term "catholic .. church," meaning "universal" or "all-inclusive" church, since virtually all mainstream Christians adhere to the Nicene Creed as adopted by one of the very earliest ecumenical councils (i.e. a Council of Nicaea (convened first in Nicaea, Greece, early in the 4th Century)).
Q. Is the chapter the only place where GLBTs who are Catholic can meet as a faith community?
A. Some faith communities are more welcoming to a GLBT who seeks to associate with that faith community than others would be. Some Roman Catholic parishes, and other Christian churches also, are in this category. Indeed, some Dignity members retain an association with a parish, as well as take an active part in Dignity itself; but since a parish is a part of the institutional Roman Catholic Church, some restrictions are likely to be encountered in even the most welcoming parish. There is, however, an online organization called Gay Church that lists Christian faith communities that its website states are reported (though not verified by it) to be welcoming communities, with a geographical Church Directory to assist people in locating welcoming communities, area by area; click here to go to its website.
Q. Do you have funds to assist those who are suffering from HIV/AIDS?
A. Yes, we do have an AIDS Fund. Click here for more info.
Q. Is this website protected by copyright or subject to conditions of use?
A. Yes. Contact us for more information if you have an issue on which you need it.
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Roman Catholic Mass
celebrated every Sunday at 6 pm
at the First Unitarian Universalist Church
4190 Front St, San Diego 92103
(across the street from UCSD Medical Center)
(click here for map and directions)
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About Dignity
Dignity/San Diego, a Chapter of DignityUSA, is a Catholic organization providing a safe and supportive faith community for LGBT Catholics, and all who seek a healthy connection between their religious traditions and spirituality through weekly liturgy, social, and service activities. We celebrate the dignity of Lesbian, Gay, Bisexual & Transgender Catholics.
Dignity is a voice of change within the Catholic Church, a beacon of light for all that seek justice & equality, and a place for peaceful reflection without bias.
Our Founder, Pax Nidorf
"When I started Dignity in 1969 in the eyes of the world it was probably a very small thing. However, in the microcosm of my own life, it was a monumental gamble. The fact is that we are all faced with a series of great opportunities brilliantly disguised as impossible situations.
I think that is what Dignity is all about. Teaching people to dare to be themselves, to risk being open to love, to dare to open their hearts and let the world peek in.
Let us hold hands to share our strength, love and faith with one another. Let us challenge anyone who would question our validity."
Dr. Patrick X. Nidorf, Founder of DignityUSA
Patrick X. (Pax) Nidorf was born in the spring of 1932. He spent the first 20 years of his life studying art and other educational pursuits. The second 20 years were spent in intensive training in the Augustinian monastic order, and was ordained as a Catholic priest in 1962. During these years, he continued his art work and started Dignity, a ministry to gay & lesbian Catholics.
Pax retired from the priesthood in the 1973, was married, and began his private practice as a psychotherapist. Throughout his life, Pax has always had many ongoing creative projects. He has been a productive artist as an adult and has had many one-man shows throughout the West. He has a large following in Southern California with a waiting list for his commissioned works.
Pax Nidorf is an accomplished painter, illustrator, potter, and craftsman. Added to these gifts, he has also written several in-depth books on various topics. His intense psychic and spiritual insights are revealed in their pages. One such book is "Beyond Dreaming - Tools for Psychic Development"
see also:
Brothers Nidorf
Dignity/San Diego, a Chapter of DignityUSA, is a 501 (c)(3) non-profit corporation.
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In the Beginning
Dignity began in San Diego in 1969 when an Augustinian priest, Father Patrick Nidorf, formed a support group for gay Catholics. The support group rapidly gained in popularity.
After a few months, Fr. Pat began conducting meetings in Los Angeles. Archbishop Manning learned of the group and ordered Father Pat to stop his work in that city. Instead of folding, the support group organized itself into the first official chapter of Dignity, and in the next several years, the idea spread like wildfire around the country.
Our Chapter is born
In 1972, San Diego formed a chapter within Dignity. Our first meeting took place in May in Santee. For awhile we met in homes and several other locations. Since that time, the chapter has worked within the local community, the state, and the nation to effect changes for the lesbian, gay, and bisexual Catholic. We provide a space where women and men can come together for worship, express their views, and grow.
Things have changed a lot since the early days, when many people feared for their lives and livelihoods if they came out. Some people adopted pseudonyms, like Gilgamesh, Evans, Fournier. But fears still remain today (especially for people serving in the armed forces).
New Beginnings
Dignity/San Diego met for many years at the Catholic Cardijn Center in Old Town. When the Center closed in 1981, we moved to Chiles Realty on 30th St. A year or two later, when MCC San Diego purchased its current church facility, we celebrated at their new location with them, moving our liturgies to their new building a few blocks south at 30th and El Cajon Blvd.
For several years, we also maintained our own Dignity Center, at Park and Adams, but eventually had to close it because of the expense and because it was not suitable for the large gatherings we have, such as liturgies and potluck suppers.
Our Story Continues
In the spring of 1994, we moved to the Universalist Unitarian Church in Hillcrest, where we celebrate the Eucharist every Sunday at 6pm.
For detailed histories go to:
Dignity/San Diego - The Pioneer Years (1972-1982)
DignityUSA history (1969-present)
Historic Documents/Newsletters
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Dignity welcomes all couples who wish to marry in accordance with California State Law and
Dignity/San Diego Marriage Policy
Required Forms:
##Premarital Information
##Premarital Declaration
##Marriage License
##Dignity Certificate of Marriage
Additional Information:
##Dignity/San Diego Marriage Policy
##Frequently Asked Questions
##Frequently Asked Questions by Marriage Officiates
##California Marriage License, Registration and Ceremony Information
##Obtaining a Marriage License
##California Case Background
##Changing your name in California
##Couples Ministry Resource Guide
##The Call to Wed- Why Catholics Should Celebrate Same Gender Marriage
##A Catholic Defense of Same Gender Marriage
##Resolution on Same-Gender Marriage
##Make Change - Not Lawsuits | FindLaw.com
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Roman Catholic Mass
celebrated Saturdays 5:30 pm at
St. Matthew’s Lutheran Church
Mary Magdalene Upstairs Chapel
11031 Camarillo St, North Hollywood, CA
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We provide a safe environment for people to reconcile our God-given gifts of sexual orientation and our Catholic faith through gay-affirming liturgies. Being part of the Dignity/San Fernando Valley family means claiming ownership of our faith and living up to the responsibilities of that ownership
Become a DignityUSA Member or Donor
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Inclusive Language
Dignity San Fernando Valley continues to correct sexist language and be inclusive. We are incarnationally wholistic (body, mind, soul and spirit). We are open to diversity while maintaining the Roman Catholic tradition.
Here are some examples of how we practice inclusive language:
Variations on "The Sign of the Cross"
In the name of the Creator, Redeemer and Sanctifier.
In the name of God, who is both Mother and Father to us, and of Jesus the Only-Begotten, and of the Holy Spirit.
In the name of the Ever-Creating Parent, the Divine Child, and the Holy Spirit.
In the name of the Ever-Creating Parent, the Only-Begotten One, and the Sanctifying Spirit.
In the name of God, our mother and father, and of Jesus, our brother and healer, and of the Holy Spirit, our wisdom and guide.
The Apostles’ Creed
I believe in God, eternal, almighty,
Creator of heaven and earth,
and in Jesus Christ, the Redeemer of all, the Only Begotten One;
who was conceived by the Holy Spirit,
born of the Virgin Mary,
lived and loved among us,
suffered under Pontius Pilate,
was crucified, died and was buried;
who descended into hell,
and on the third day rose from the dead;
Jesus, Our Savior, ascended into heaven,
sits at the right hand of the loving God,
and will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the dead,
and life everlasting. Amen.
The Nicene Creed
We believe in one God, the Creator,
the Almighty, Maker of heaven and earth,
of all that is seen and unseen.
We believe in one Redeemer, Jesus Christ,
the only Child of God,
eternally begotten of the Creator,
God from God, Light from Light,
true God from true God, begotten, not made,
One in Being with the Creator:
Through the Redeemer all things were made.
For us and for our salvation
Jesus Christ the Redeemer
came down from heaven:
(bow) by the power of the Holy Spirit
was born of the Virgin Mary, and became human.
For our sake Jesus was crucified
under Pontius Pilate,
suffered, died and was buried,
and, on the third day, rose again
in fulfillment of the Scriptures,
ascended into heaven
and is seated at the right hand of God.
Jesus Christ will come again in glory
to judge the living and the dead,
and the Reign of God will have no end.
We believe in the Holy Spirit,
the Sanctifier, the Giver of Life,
who proceeds from God the Creator
and Jesus Christ the Redeemer,
who with the Creator and the Redeemer,
is worshipped and glorified
and who has spoken through the Prophets.
We believe in one holy
catholic and apostolic Church.
We acknowledge one baptism
for the forgiveness of sins.
We look for the resurrection of the dead
and the life of the world to come. Amen.
Dignity/San Fernando Valley, a Chapter of DignityUSA, is a 501 (c)(3) non-profit corporation
info@dignitysfv.org
Click here to read Breath of the Spirit
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and Social Justice Moments
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St. Ferdinand
Patron Saint of Dignity San Fernando Valley
St. Ferdinand, the Patron of the Seventeenth California Mission, was a product of the Thirteenth Century,
Ferdinand of Spain, the third king of that name, was the son of Alfonso II, King of Leon, and of Berengaria, daughter of Alfonso III, King of Castile and sister of Blanche, the mother of St. Louis IX, King of France. He was born at Salamanca about the end of 1198. King Alfonso III, of Castile, having died in 1214, and his successor King Henry having passed away in 1217, young Ferdinand’s mother, Queen Berengaria, the legal heir to the throne of Castile, resigned in favor of her son Ferdinand, who thus at the age of eighteen became King of Castile, while his father, Alfonso II reigned over the kingdom of Leon. On the advice of his mother, Ferdinand, in 1219, married Beatrix, Daughter of Philip of Suabia, Emperor of Germany, a most virtuous and accomplished princess. Their happy union was blessed with six sons and one daughter. Ferdinand proved himself both a brave and remarkably prudent ruler. His wisdom and constant solicitude for the welfare of his people appeared most conspicuous in the happy choice of governors, magistrates and generals. Archbishop Rodriguez of Toledo, his chancellor of Castile for thirty years, ably assisted the king in all his deliberations. In order to curb the excesses of lower tribunals, Ferdinand established the court since called the Royal Council of Castile. This consisted of ten auditors to whom, sitting as a court, appeal could be made from all other tribunals. A code of laws which he caused to be compiled by the ablest lawyers, was called Los Partidos.
The highest aim of Ferdinand’s life was the liberation of Spain from the Muslims and the propagation of the Christian Faith. No necessity, however, could make him impose any heavy tax in his subjects. In all his wars with the Moors, therefore, when it was suggested to him to levy a heavy contribution for the raising the means required, Ferdinand would reject the proposition with indignation, and declare: “God will supply the means in other ways.”
His whole conduct in private or public life, and specially as leader of military troops, bore testimony to the truth of his solemn protestation with which he appealed to Heaven: “Thou, O Lord, Who searches the secrets of hearts, knows that I desire Thy Glory, not mine, and the increase of Thy Faith and Holy Religion, not of transitory kingdoms.”
Thus Ferdinand would set his men the most perfect example of devotion to his religious duties. He fasted rigorously, prayed much, wore a hair-shirt , and specially before battles would spend whole nights in earnest prayer. When victory was won he would give the glory to God. In his army he caused an image of the Blessed Virgin Mary to be borne along publicly, and he himself wore another small image of her on his breast.
From 1225, when he began to draw his sword against the enemies of his country and his Faith, till 1234 Ferdinand succeeded in wresting one petty kingdom after another from intruders until Seville was reached. Here the Moors had concentrated their forces and divided into seven fighting bodies each of which was stronger than the Christian army, which could muster but 1500 warriors. Yet the Muslems were defeated with the loss of Christians of only one knight and ten soldiers. The victory proved so crushing and remarkable that the Christian officers instituted a close investigation. They questioned Moorish prisoners and all that might offer trustworthy explanation. They finally came to the conclusion that St. James, the Apostle, had appeared at the head of a little Christian army in the armor of a knight mounted on a white horse. There after the battle cry of the Spaniards was Sant Jago! Or Santiago! (St.James).
While King James Of Aragon recovered the kingdoms of Majorca and Valencia from the Moors, Ferdinand captured the stronghold of Islam in Spain – Cordoba, which had been in the hands of the Moors for 524 years. The victorious king entered the city at the head of his army on the feast of Saints Peter and Paul, June 29, 1236. The great mosque was duly rededicated by the Bishop of Osma, and converted into cathedral under the invocation of the Mother of God.
During the three last years of his life, Ferdinand, since the death of his father, King Alfonso II, in 1230, also King of Leon, and therefore called Alfonso III, King of Castile and Leon, resided at Seville in order to institute the tribunals and to regulate the affairs of the two kingdoms, though not without continuing in a measure to recover territory from the Muslims. He thus demonstrated by his example that genuine piety is consistent with the duties of a Christian ruler and a military leader. Though severe with himself, he was compassionate and mild toward everybody else, and always master of himself.
Ferdinand was making preparations to carry the war into Africa when he was overtaken by his last illness. He recognized the call from above, and prepared for death by general confession. He then received Viaticum. After receiving the Sacrament of Extreme Unction, Ferdinand, the noble, the brave and beloved, calmly surrendered his soul to his Creator on May 30, 1252, at the age of 53.
In accordance with his wishes, his body was shrouded in the habit of the Third Order of St. Francis. Like St. Louis of France, he had been a faithful Franciscan. He was then buried at the feet of the image of the Blessed Virgin in the great cathedral of Seville. Pope Clement X in 1671 placed Ferdinand in the Catalogue of the Saints. The Franciscans celebrate his feast on May 30th.
Dignity/San Fernando Valley, a Chapter of DignityUSA, is a 501 (c)(3) non-profit corporation
info@dignitysfv.org
Click here to read Breath of the Spirit
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For an in-depth look into what the Bible does NOT say about homosexuality read:
A True Translation of the Ancient Bible Concerning Homosexuality
by Ernest Camisa
A compendium of reasons why the Bible does not condemn homosexuality per se.
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Our Host Church
www.seventhavenuechurch.org
1329 7th Ave (at Irving)
San Francisco, CA 94122
Come in and join us!
Mass & Social every Sunday at 5:00 pm
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What you need to know and what you need to do
Information:
## California Case Background
## Changing your name in California
## Couples Ministry Resource Guide
## The Call to Wed
## A Catholic Defense of Same Sex Marriage
## Dignity Resolution on Same-Sex Marriage
## Make Change - Not Lawsuits
## FindLaw.com
## NCSL information
## PewForum.org
## Dr. Matthew Fox on Gay Marriages
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Catholics for Marriage Equality
in California
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CME Statement on the Restoration of Marriage in CA
The majority of Catholics in California are compassionate, open-minded and deeply committed to the law of love that is the basis of church teaching. Indeed, love of God and neighbor compels us to recognize the dignity of every person and to labor together for a more just society based on human rights and a shared concern for the integrity of creation. Gay and lesbian relationships are integral to the human family and to the whole of creation. Marriage has meant many things to people in different times and places. Marriage equality provides a framework for our times in which God’s gift of sexuality can be understood, celebrated and accepted as intrinsic to our common good. As we understand it, marriage is a communion of just love between two people who in many cases will also become parents.
We congratulate the Court on its decision to restore marriage equality in California by upholding the lower court decision that overturned Proposition 8. Though intended by anti-gay activists as an instrument of exclusion, God has used Proposition 8 to sear the consciences of Californians and people across the country and around the world. Lay Catholics and many priests, nuns and brothers were especially offended by the campaigning for Proposition 8 by Catholic officials such as Archbishop Salvatore Cordileone. We have resisted, and will continue to resist hate, even and especially when it comes from spokespersons of our own tradition. Over the last ten years, numerous denominations have become more welcoming to lesbian, gay, bisexual, and transgender persons. During the same period the Catholic institution has hardened its attitudes and has led numerous campaigns in opposition to LGBT civil rights in diverse parts of the world. We are hopeful that the new Pope will chart a new direction.
Catholics for Marriage Equality in California was established at a time when it was not clear whether we would need a ballot initiative to overturn Proposition 8. We knew only one thing—Proposition 8 had to go. Our organizing focused on fostering support for marriage equality through prayer, presence and education. We have carried out this mission in the streets, in the square of St. Mary’s, online and person-to-person in a network of Catholic parishes and allied groups in California and beyond.
Finally we can close this chapter of the struggle that began 12 February 2004 when then-Mayor Gavin Newsom acted in accord with his Catholic conscience and married two amazing LGBT civil rights pioneers: the late Del Martin and her longtime partner Phyllis Lyon. It has been a long journey, and our hearts are full. We resonate with the words of the prophet Simeon, who upon seeing the infant Jesus was inspired to say: Nunc dimittis servum tuum, Domine, secundum verbum tuum in pace:/Quia viderunt oculi mei salutare tuum/Quod parasti ante faciem omnium populorum. [Now dismiss your servant, O Lord, according to your word in peace/Because my eyes have seen your salvation/Which you have prepared before the face of all peoples] Luke 2:29-31.
CME Statement on the Voting Rights Decision
We are appalled and heartbroken at the decision of the SCOTUS to dismantle the Voting Rights Act, a hard-won and monumental political achievement of the Black Civil Rights struggle in the United States. Because of the Voting Rights Act, many citizens have been able to participate in political processes from which they had previously been excluded. When Congress reapproved the Voting Rights Act in 2006, it compiled thousands of pages of evidence of continuing discrimination, especially in Southern States. Structural racism endures, and must be vigorously opposed. We find it incomprehensible that a majority of the Court should take it upon itself to undermine this good and useful legislation. In the midst of our joy over judicial gains for LGBT equality, it is critical that we not remain silent and thus give our tacit assent to this intolerable setback for racial equality. We call specifically upon LGBT and allied Catholics to get involved and advocate as strongly for voting rights as we have done for marriage equality. As Rev. Dr. Martin Luther King, Jr. reminds us, injustice anywhere is a threat to justice everywhere.
Catholics for Marriage Equality in California (CME-CA) was established by members and friends of Dignity/San Francisco in June 2009 to advance civil marriage equality through prayer, presence, and education.
On the Feast of the Assumption, August 15, 2009 we conducted our first public action—a rosary at St. Mary’s Cathedral in San Francisco. In September 2009 we co-organized a demonstration at the Graduate Theological Union in Berkeley to call attention to the anti-gay, anti-marriage activism of Oakland Bishop Salvatore Cordileone (The Father of Proposition 8).
In October 2009 we began a series of monthly Five First Saturday vigils that ran through February 2010, alternating between the cathedrals in Oakland and San Francisco. In January 2010 we started publishing Communion, a monthly newsletter you can download here, featuring contributions by religious leaders, scholars and activists. It is edited by Eugene McMullan and Kara Speltz.
►Final CME Newsletter
▼ Archived CME Newsletters:
2010:
Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec
2011:
Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec
2012:
Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec
2013:
Jan | Feb | Mar | Apr | May | Jun | Jul
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The Peace and Justice Rosary
If you are using a five-decade rosary, when you have finished the fifth decade, move to the center and announce the sixth mystery, then pray one Our Father, one Hail Mary, and one Glory Be. Announce the seventh mystery (Love Reigns), then proceed directly to the Salve Regina, et al.
SUNDAY: The Glorious Mysteries (1-5 traditional)
1. The Resurrection
2. The Ascension
3. The Descent of the Holy Spirit
4. The Assumption
5. The Coronation of Mary
6. The Wolf Lies Down with the Lamb (Isaiah 11:6)
7. Love Reigns
MONDAY: The Relational Mysteries
1. Ruth's Pledge to Naomi (Ruth 1:16-18)
2. The Parting of David and Jonathan (I Samuel 20:35-42)
3. Esther Intercedes for Her People (Esther 4:9-5:2)
4. The Raising of Lazarus (John 11:38-44)
5. The Two Encounter Christ on the Road to Emmaus (Luke 24:13-35)
6. The Beloved Community Shares All Things in Common (Acts 2:44-45)
7. Love Reigns
TUESDAY: The Prophetic Mysteries
1. The Spirit Moves on the Face of the Deep (Genesis 1:2)
2. The Angel Appears to Hagar (Genesis 16:7-12)
3. The Parting of the Red Sea (Exodus 14:21-22)
4. Mary’s Magnificat (Luke 1:46-55)
5. Jesus’ Action in the Temple (Mark 11:15-17)
6. A New Heaven and a New Earth (Revelation 21:1)
7. Love Reigns
WEDNESDAY: The Joyful Mysteries (1-5 traditional)
1. The Annunciation
2. The Visitation
3. The Nativity
4. The Presentation
5. The Finding of Jesus in the Temple
6. Jesus Becomes a Man (Luke 2:52)
7. Love Reigns
THURSDAY: The Luminous Mysteries (1-5 traditional)
1. The Baptism of Christ in the Jordan
2. The Wedding Feast at Cana
3. The Proclamation of the Kingdom
4. The Transfiguration
5. The Institution of the Eucharist
6. The Conversion of the Ethiopian Eunuch (Acts 8:26-40)
7. Love Reigns
FRIDAY: The Sorrowful Mysteries (1-5 traditional)
1. The Agony in the Garden
2. Jesus Is Scourged
3. Jesus Is Crowned with Thorns
4. Jesus Carries His Cross
5. Jesus Is Crucified
6. Mary Magdalene Weeps in the Garden (John 20:11-18)
7. Love Reigns
SATURDAY: The Incarnation Mysteries
1. God Breathes Life into Adam (Genesis 2:7)
2. Moses’ Mother Gives Nurse (Exodus 2:7-9)
3. The Bride Opens to Her Beloved (Song of Songs 5:6)
4. The Word Becomes Flesh (John 1:14)
5. Jesus Feeds the Multitude (Mark 6:30-44)
6. Thomas Touches Jesus’ Side (John 20:24-29)
7. Love Reigns
Click here to read Breath of the Spirit
Pastoral, Liturgical, Teaching
and Social Justice Moments
Click here to view the QV - Quarterly Voice of DignityUSA
Click here to make a financial contribution to Dignity/San Francisco
Copyright © All Rights Reserved Dignity/San Francisco
A Transparent Translation of the Ancient Bible concerning Homosexuality.
( The battle over marriage for the sake of love)
with original language text, pronunciation, and translation, in interlinear form
prepared by Ernest Louis Camisa
Edited by Diana Wear M. Drv.
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Dignity/Denver
Dignity/Denver
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Welcome to DignityDenver - Bienvenidos a DignityDenver
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Can you be lesbian, gay, bisexual or transgender and Catholic?
Yes! Many of us grew up Catholic or otherwise found ourselves in the Catholic tradition. And we also found ourselves GLBT. So over 35 years ago, we founded a community here in Denver for people like us. And we've been an advocate for integrating our spirituality and justice ever since.
We celebrate the authentic Catholic Mass with an ordained priest every Sunday. We welcome people of every sexual orientation and gender identity, those who have divorced & remarried, and anyone who has felt excluded from other faith communities. We accept seekers from every faith background.
We welcome the gifts of each person at our door. And we welcome you.
Join us at 1100 Fillmore Street each Sunday at 5 pm. Come early for social before Mass. (Easter and Christmas Mass dates and times vary - check this site.)
UPCOMING EVENTS
Christmas Eve Mass
Celebrate with your Dignity family on Christmas Eve Tuesday at 8 pm. Mass is followed by a Christmas Eve Cookie-luck downstairs in the social hall. What's a cookie-luck? It's the potluck of cookies! So bring some finger food desserts to share – we'll have hot water for tea and maybe eggnog.
PAST EVENTS
Dick Beebe missing
As most know, Dick Beebe, a long time member of Dignity Denver, has been missing since July 14. If you have any information about Dick Beebe's disappearance please contact Denver Police Detective John Brinkers.
Catholic Tipping Point. Dignity Denver hosted Fr. Helmut Schüller on Monday July 29th. From his native Austria to people around the world, Fr. Schüller calls for greater lay leadership and transparency in Church governance, and discussion about the admission of women and married people to the priesthood. The national tour is sponsored by 10 progressive Catholic organizations, including Future Church, Call to Action, DignityUSA, and Voice of the Faithful. Read an interview with Fr. Schüller in the National Catholic Reporter here.
Watch the event video by clicking this link. Skip ahead - the presentation begins at 9 minutes. Click the last dot on the right for maximum video size. The question & answer session was also very informative. Thanks to Larry Grimm of Live Connections and Capitol Heights Church for making this video possible.
Become a registered member of Dignity Denver. Applications are available at the church or online. The annual membership dues are $50 and a portion goes to Dignity USA. No one will be denied membership for inability to pay dues.
Get email notices of community news and events
Join our mailing list and we'll send emails (1 to 4 per month) on upcoming events and news.
© 2003-2013 Dignity/Denver
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Who we are
We believe that gay, lesbian, bisexual, and transgender Catholics, in our diversity, are members of Christ’s mystical body, numbered among the People of God. We have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us temples of the Spirit, and channels through which God’s love becomes visible.
Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God’s love working among all people We work for justice and equality through education and by supporting social and legal reforms.
We reinforce each person's sense of self-acceptance and dignity and encourage full participation in the life of the Church and society.
Bilingual Mass/Misa Bilingüe
DignityDenver celebrates the first Mass of each month with a bilingual liturgy featuring Spanish and English. Misa Bilingüe cada 1er Domingo de mes.
Aligning strongly with our mission is the work we do to be inclusive and shed oppression within our own organization. Toward this end, we celebrate Black History and National Hispanic Heritage Months.
We also continue these efforts through our monthly bilingual liturgy. There is something deeply enriching about experiencing the Mass in the language of one’s heritage, even if you are fluent in English. There is also something deeply welcoming from this experience that opens the door to full participation.
For non-Spanish speakers, it is an opportunity to enlarge one’s circle of awareness and acceptance of others; an experience from which we can all grow and ensure that God’s love becomes visible. Everyone who joins us for the liturgy and/or our activities has experienced some form of oppression throughout their lives. Some experience this more so than others due to the color of their skin, the language they speak or their heritage.
© 2003-2013 Dignity/Denver
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Dignity/Fort Lauderdale
Dignity/Fort Lauderdale
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DignityUSA Vision Statement
DignityUSA envisions and works for a time when Lesbians, Gay, Bisexual and Trans-Gendered Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality as beloved persons of God, participating fully in all aspects of life within the Church and society.
Directions: Take I-95 to Oakland Park Blvd and go east to NE 6th Avenue. Turn right and go about 100 feet. Holy Angels is in a small strip center on your right.
Services are Held At: Holy Angels Catholic Community in a storefront chapel located in the west shopping area just north of 6th Ave Wilton Manors bridge, every Sunday at 7PM.
Location
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Our Building Address:
2917 NE 6th Avenue
Wilton Manors, FL 33334-2606
Our Mailing Address:
P.O. Box 22884
Ft. Lauderdale, Florida 33335
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Welcome!
You have found Dignity Palm Beach, a local chapter of DignityUSA, serving the Gay, Lesbian, Bisexual and Transgender Catholic* community, their families, and friends. We meet on the first and third Sundays of each month (except for major holidays) at 5:30 PM at St. Andrews Episcopal Church in Lake Worth, Florida. We generally celebrate Mass, then go to a local restaurant for refreshments and fellowship. Please come and join us and worship God in an accepting environment with your sisters and brothers. You will feel "at home" here! We strive to be an inclusive community for LGBT and Straight people alike, welcoming all to a renewed experience of Church in the Roman Catholic tradition.
(Please use the "Calendar" link at left to find out when we will meet next.)
NEWS:
RECENT EVENTS:
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NOTE: Dignity/Palm Beach is officially a club, not a church, and is not affiliated with the Catholic Church or any other Church. We are, however, a worship community that attempts to provide the sacraments and fellowship in the Catholic tradition.
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Dignity/Honolulu
Dignity/Honolulu
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Dignity Honolulu
Dignity Honolulu has been providing outreach ministry for Gay, Lesbian, Bisexual, Transgender Catholics, their families and friends in Hawaii since 1976. Join us for mass or lay-led liturgy every Sunday at 7:30pm at St. Mark's Episcopal Church 539 Kapahulu Ave Honolulu, HI 96815.
Upcoming events:
•Marriage Equality achieved 12/2/13. Roster of Wedding Officiants available
•Dignity Honolulu Movie Nite - "Out in the Dark" , 12/13/13
•St. Mark's Church Cleaning - 12/21/13
•Dignity Honolulu Advent Liturgy and Christmas Potluck - 12/22/13
•Dignity Honolulu Responds to Pope' Statement on LGBT
See more details in the Special Events section.
Dignity president Tim
And just in case you're still wondering where we are, here's a map:
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We provide a safe environment for people to reconcile our God-given gifts of sexual orientation and our Catholic faith through gay-affirming liturgies. Being part of the Dignity/Honolulu family means claiming ownership of our faith and living up to the responsibilities of that ownership.
Join Us
Join us at Weekly Liturgies and/or Special Events:
• Canned Goods Collection for People Living with AIDS (1st Sunday of the month)
• Monthly Video Nights, 7:30pm, First Christian Church in Makiki (2nd Friday of the month)
• Potluck Suppers (every 4th Sunday of the month)
• Bible Study
• Dine with Dignity
• Parade participants at the Martin Luther King Jr. Parade, the Annual LGBTQ Pride Parade, Kailua Independence Day Parade with PFLAG Oahu
Contact Us
Dignity Honolulu
PO Box 3956
Honolulu, HI 96812-3956
Ph: 808.352.7558
Email:
dignity_honolulu@catholic.org
We Believe
that gay, lesbian, bisexual and transgender Roman Catholics are members of Christ's mystical body, numbered among the people of God.
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Celebrate with Us
Special Liturgies throughout the year:
• February - Blessing of Relationships
• April - Chapter Anniversary Liturgy
• June - LGBTQ Pride Liturgy
• July - Feast of Mary of Magdala (honoring women)
• October - Solidarity Sunday
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Profession of Faith & Mission
We believe that gay, lesbian, bisexual and transgender Roman Catholics are members of Christ's mystical body, numbered among the people of God.
We believe that we have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us the temple and the channel through which the love of God might become visible.
We believe that it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God's love working among all people.
We believe that gay, lesbian, bisexual and transgender persons can exercise their sexuality in a manner that is consonant with Christ's teaching, and that all sexuality should be exercised in an ethically responsible and unselfish way.
We believe we are called to promote the cause of the gay, lesbian, bisexual and transgender community by accepting our responsibility to the Church, to society, and to the individual LGBT Catholic.
We believe that we are called to build the reign of God in our time by being a voice for justice in the Church and in society, and by providing a ministry based upon the lived experience of LGBT people, the call of the Gospel of Jesus Christ, and the traditions of the Roman Catholic Church.
We believe we must bear witness to our faith among the LGBT community, the people of our parishes and dioceses, all Christian believers, and the people of all faiths with whom we live and work.
We believe this to be our mission, our call, and our faith. We are proud to profess it in Jesus Christ our Savior. Amen!
Join Us
Join us at Weekly Liturgies and/or Special Events:
• Canned Goods Collection for People Living with AIDS (1st Sunday of the month)
• Monthly Video Nights, 7:30pm, First Christian Church in Makiki (2nd Friday of the month)
• Potluck Suppers (every 4th Sunday of the month)
• Bible Study
• Dine with Dignity
• Parade participants at the Martin Luther King Jr. Parade, the Annual LGBTQ Pride Parade, Kailua Independence Day Parade with PFLAG Oahu
Contact Us
Dignity Honolulu
PO Box 3956
Honolulu, HI 96812-3956
Ph: 808.352.7558
Email:
dignity_honolulu@catholic.org
We Believe
that gay, lesbian, bisexual and transgender Roman Catholics are members of Christ's mystical body, numbered among the people of God.
Navigation
##Calendar
User login
Username or e-mail *
Password *
•Request new password
Celebrate with Us
Special Liturgies throughout the year:
• February - Blessing of Relationships
• April - Chapter Anniversary Liturgy
• June - LGBTQ Pride Liturgy
• July - Feast of Mary of Magdala (honoring women)
• October - Solidarity Sunday
December
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Dignity/Chicago
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Welcome!
We Believe That …
•We are all made in God’s image and that God rejoices in our diversity: man or woman, straight or gay, lesbian, bisexual, transgender or questioning.
•Same-gender relationships, including marriage, are a gift from God, and not something to be suppressed or be kept in the closet
•People of all genders, gender identities, and sexual orientations are called to serve and to lead in the Church
•That we are Catholics by Baptism and by God’s will, and no one can deny our place as God’s children
Dignity/Chicago is a chapter of Dignity/USA, and shares its mission to work for respect and justice for all gay, lesbian, bisexual and transgender persons in the Catholic Church and the world.
As independent organizations created to support LGBT Catholics and our families and friends, DignityUSA and Dignity/Chicago envision and work for a time when Gay, Lesbian, Bisexual and Transgender Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality, and, as beloved persons of God, participate fully in all aspects of life within the Church and Society. We minister through education, advocacy and worship and believe that same-sex relationships are loving, life-giving and life-affirming. We open our doors to all and welcome you to join us.
Weekly Liturgy
5:00 p.m. each Sunday
Broadway United Methodist Church
3338 N Broadway
in Chicago's Lakeview neighborhood
Second Sunday of every month: monthly discussion group/lunch about chapter needs and goals at 3:00 pm
Last Sunday of every month: community dinner at a local restaurant after conclusion of Mass at 6:30 pm
For more information about Dignity/USA's mission and purpose, please visit their website here: http://www.dignityusa.org
DignityUSA is also a founding member of the Equally Blessed Coalition. The other members and their website addresses are:
Fortunate Families, http://www.fortunatefamilies.org
Call to Action, http://www.cta-usa.org
New Ways Ministry, http://www.newwaysministry.org
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Upcoming
• Christmas Day
12/25/2013 - 10:00am
• Feast Day of St. Stephen
12/26/2013 - 10:15am
• Feast Day of St. John
12/27/2013 - 10:15am
• Feast Day of the Holy Innocents
12/28/2013 - 10:15am
• Holiday Dinner Party
12/28/2013 - 6:30pm
more
See Dignity/Chicago's 40th year anniversary history panel
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This is a link to a Windy City Times article about the impending change in leadership of the Chicago Archdiocese. Past Dignity/Chicago presidents, Marty Grochala and Chris Pett and DignityUSA Executive Director Marianne Duddy-Burke are quoted.
http://www.windycitymediagroup.com/lgbt/Whats-up-next-for-Chicagos-Catholics/45488.html
This discussion offers many insights into where and how Pope Francis plans to take the Church
Link to Queer Catholic Faith Webinar with Professor Richard Gaillardetz
https://www.anymeeting.com/WebConference-beta/RecordingDefault.aspx?c_psrid=EE58D7818548
GAY CATHOLICS CELEBRATE MARRIAGE EQUALITY
Illinois Becomes the 15th State to Achieve Marriage Equality
Dignity/Chicago joins with religious leaders and faith communities across the state of Illinois, and all those seeking justice for LGBT relationships and our families, in celebrating the passage of the Religious Freedom and Marriage Fairness Act, making Illinois the 15th state to achieve marriage equality for all people in Illinois.
This achievement is the result of an extensive and intensely collaborative effort involving hundreds of affirming clergy and thousands of people of all faiths across the state. These participants in the work of justice have consistently and faithfully raised their voices with ours at Dignity to speak about the truth and God-given value of LGBT relationships and families.
While celebrating this victory for all the people of Illinois, we are saddened and disappointed that the Catholic bishops of Illinois, and the Illinois Catholic Conference, have not joined the majority of Illinois Catholics in supporting equality and justice in our state. We invite them to truly live our Gospel call and become stalwart voices against injustice and intolerance, joining the voices of many thousands of Catholics across the state who have expressed their support for marriage equality.
As the prophet Amos has written in the Hebrew Scriptures, “But let justice roll on like a river, righteousness like a never-failing stream!” We can celebrate that today in Illinois justice is flowing more broadly and sweetly.
As independent organizations created to support LGBT Catholics and our families and friends, DignityUSA and Dignity/Chicago envision and work for a time when Gay, Lesbian, Bisexual and Transgender Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality, and, as beloved persons of God, participate fully in all aspects of life within the Church and Society. We minister through education, advocacy and worship and believe that same-sex relationships are loving, life-giving and life-affirming. We open our doors to all and welcome you to join us.
For more information about Dignity and marriage equality visit: www.dignity-chicago.org or www.dignityusa.org.
God blesses those whose hearts are pure for they will see God. - Matthew 5:8
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Dignity/Chicago
Dignity/Chicago
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Dignity/Chicago is one of the city’s foremost and longest serving GLBT organizations and the only GLBT Catholic organization to publicly affirm our sexuality as loving, life-giving and life-affirming. We continue to work toward and celebrate change in our church, support those who are questioning how to reconcile their faith and their sexuality, provide educational opportunities for members of the community and provide an affirming place of worship for GLBT people our families and friends.
Dignity/Chicago was formed in January of 1972, the fourth Dignity chapter in the nation, approximately one year after Ms. Mary Houlihan, a member of the Legion of Mary, began a home Mass for the gay and lesbian community under the Legion’s aegis. Following Dignity’s formation, the chapter was asked to assume sponsorship of this Mass. Dignity then secured St. Sebastian Church for a weekly Sunday evening Mass which continued until 1988.
The 1970’s were an active time for the chapter. It played host to the national convention of DignityUSA in 1977, was a charter member of Call to Action, an umbrella organization for progressive Catholic groups, and co-sponsored the Orange Ball, a Chicago benefit to raise funds to combat Anita Bryant-backed anti-gay referendums around the country.
The 1980’s were challenging for Dignity/Chicago as the chapter grew to over 150 members. In May of 1988, after sixteen years of ministry, the chapter membership voted to remove its ministry from St. Sebastian Church and all church property rather than submit to a demand from Cardinal Joseph Bernardin to withdraw Dignity’s public statement affirming homosexuality which said “we believe that gay, lesbian, bisexual and transgender persons can express their sexuality in a manner that is consonant with Christ’s teaching. We believe that we can express our sexuality physically, in a unitive manner that is loving, life-giving and life-affirming.” After leaving St. Sebastian’s Dignity/Chicago began meeting in a series of welcoming Protestant churches before settling at Broadway United Methodist in 1992.
In the 1990s Dignity/Chicago reasserted its role as a Roman Catholic faith community ministering the needs of gay, lesbian, bisexual and transgender people. Dignity has continued to protest the denial of its place in the life of the Church and has responded to statements issued from the Church that would encourage discrimination against LGBT people in both religious and civil life. In 1992 we brought our call for justice to the home of Cardinal Bernardin in a prayerful protest. In 1999, the chapter was reorganized to focus on the three core ministries that underlie its mission: Worship, Spiritual Growth, and Leadership and Advocacy. From this base, Dignity/Chicago continues to provide the Mass and other liturgical services while remaining involved in many social and social justice and educational events in the community. In the summer of 2001, Chicago again hosted the DignityUSA convention.
Today, we are the third longest-serving DignityUSA chapter continuing our work for respect and justice for all gay, lesbian, bisexual and transgender persons in the Catholic Church and the world and ministering through education, advocacy and worship. And we continue to gather for worship each Sunday at 5:00, as we have for nearly 40 years.
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Upcoming
• Christmas Day
12/25/2013 - 10:00am
• Feast Day of St. Stephen
12/26/2013 - 10:15am
• Feast Day of St. John
12/27/2013 - 10:15am
• Feast Day of the Holy Innocents
12/28/2013 - 10:15am
• Holiday Dinner Party
12/28/2013 - 6:30pm
more
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God blesses those whose hearts are pure for they will see God. - Matthew 5:8
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April 25, 2012
Dignity/ Chicago:
The 40th anniversary seems a good time to provide more information about Dignity/Chicago's beginnings for the chapter's records before it is lost for good.
In November 1971 five people-Jim Hogan, Steve Ryan, John Sattlmeier, Frank Surge and Jim Voepel-met with Father Max, Cardinal Cody's liaison to Chicago's gay and lesbian community to discuss the possibility of forming a Chicago chapter of a new national organization of gay and lesbian Catholics called Dignity. (The inclusive "LGBT" had not yet come into use.) They contacted the Dignity national office in Los Angeles and learned that one of the original Dignity/National board members, Fred Fisher, was then living in the Chicago area. They got in touch with Fred, and he became their contact person with the national office.
In February 1972 they called a meeting of anyone interested in forming a local chapter of Dignity. 24 people attended, 10 of whom volunteered to serve as a committee to lay the groundwork for the organization, with Fred Fisher as chairman.
In May 1972 Father Max called a meeting of participants in the mass for the gay and lesbian community to announce that he was turning the management of the mass over to Dignity/Chicago. Until that time it had been under the control of Mary Houlihan, who had originated it in 1970 under the auspices of the Legion of Mary, a Catholic outreach. Father Max believed it was the Legion of Mary's duty to step aside when those it was helping were ready to manage their own affairs. He believed the advent of Dignity provided a group of capable gay and lesbian people who could assume the responsibility. Mrs. Houlihan's strenuous objections to this decision offended many, who voted with their feet by joining Dignity. The chapter's numbers grew and the members were united in solidarity in the face of the continuing hostility of those who resented Father Max's move in spite of an open invitation to participate. Because these events were of great importance in the chapter's early history, the month of May was chosen as the appropriate time to celebrate Dignity/Chicago's anniversary.
In September 1972 the first election of officers was held. The plan was to elect a nine member board that would serve as a collective presidency, administered by a chairman. Frank Surge was elected chairman. In practice the duties and responsibilities of president fell to the chairman and in time the members recognized this reality by creating the office of president and choosing to refer to past chairmen as presidents. During the year following the first election, besides writing a constitution, the chapter focused on addressing the spiritual, social, and educational needs of the members and educating priests and theologians about the lives of gay and lesbian Catholics. At that time the atmosphere in the church seemed more conducive to hope for the possibility of change than it became during later papacies.
In September 1973 a sizeable contingent of Chicagoans attended the first Dignity/National convention in Los Angeles.
In October 1973 Dignity/Chicago had 100 members.
--Frank Surge
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Upcoming
• Christmas Day
12/25/2013 - 10:00am
• Feast Day of St. Stephen
12/26/2013 - 10:15am
• Feast Day of St. John
12/27/2013 - 10:15am
• Feast Day of the Holy Innocents
12/28/2013 - 10:15am
• Holiday Dinner Party
12/28/2013 - 6:30pm
more
See Dignity/Chicago's 40th year anniversary history panel
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God blesses those whose hearts are pure for they will see God. - Matthew 5:8
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Dignity/Chicago
Dignity/Chicago
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About Us
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1969 Fr. Patrick X. Nidorf, an Augustinian priest and psychologist, formed a group of, “Catholic gay people”. He chooses the name “Dignity” for the group.
1971 Mary Houlihan of the Legion of Mary receives permission from Cardinal Cody to sponsor a Mass for the GLBT community. The first mass is at St. Sebastian in May. Previously Masses were held in homes.
1972 Dignity/Chicago chapter is chartered in November. Friction arose between the Mass Community and the D/C Chapter. The decision to celebrate the chapter anniversary in May was made in 1983.
1975 Dignity/Chicago participates in Chicago’s Gay Pride parade for the first time.
1977 The third biennial Dignity convention is held in the Bismarck Hotel. Fr. John McNeill, invited as a speaker, but sends a letter stating he will remain silent in obedience to a directive from Rome. A copy of the letter is spotlighted on an empty chair at the beginning of the convention and is then read to delegates. Jim Bussen serves as Regional Director for three years.
1978 Dignity/Chicago is a co-founder of Call to Action.
1980 In February, the Association of priests of the Archdiocese of Chicago honors Dignity/Chicago as “Organization of the Year”.
1982 Dignity/Chicago receives its non-profit 501 © 3 status with the IRS. Bill Seng is elected as Regional Director.
1984 Jack Delaney elected as Regional Director and to the National Board as a member.
1985 Jim Bussen and Jim Pilarski are elected as National Board officers at the New York convention.
1987 In the September 14 issue of People Magazine, an article appears entitled: “Nine Americans the Pope Won’t Want to Meet and Why”. Among the pictured nine was National Board President and Dignity/Chicago leader, Jim Bussen.
1988 In May, Cardinal Bernardin advises Dignity/Chicago that a new ministry to gay and lesbian Catholics would be formed at St. Sebastian’s. The ministry would be guided by several principles, one of which is that “homosexual acts” are “immoral”. Under the leadership of then-President Mike Savage, seventy percent of Dignity/Chicago’s membership voted to reject the idea of a Dignity chapter without control of its own Mass. Since then, Dignity-sponsored liturgies have been conducted at non-Catholic churches. During the 1980’s, most of the founding members of Chicago’s first AIDS hospice were members of Dignity.
1992 Dignity/Chicago members participate in a candlelight prayer service to challenge the Archdiocese’s silence on anti-gay violence. Chicago’s Advisory Council on Gay and Lesbian issues honored several Dignity/Chicago members by being inducted into the Chicago Gay and Lesbian Hall of Fame.
1997 Dignity/Chicago observed its 25th anniversary with a year-long celebration of educational and social events.
1999 Dignity/Chicago re-organized into three core ministries: leadership and advocacy, liturgy and spiritual growth. During various times in the 1990’s, chapter leaders meet with Cardinal Bernardin.
2001 The biennial Dignity National convention is held in Chicago in July. Chapter members and delegates conduct a prayer vigil at Holy Name Cathedral.
2003 Marty Grochala joins the DignityUSA Board of Directors. A full-page ad appears in the November 12 edition of the Chicago Tribune calling upon the USCCB to respect the lives and faith of LGBT Catholics. The ad is later presented to Bishop Wilton Gregory at the USCCB meeting in Washington DC.
2005 The September issue of Chicago Magazine features chapter president Ramon Rodriguez as part of a special report, “The Catholics of Chicago”. Dignity/Chicago receives a Donor level contribution to fund the Equality Forum film project, “Saint of 9/11”.
2006 In December, Dignity/Chicago responds to the Community Challenge Phase of the Center on Halsted Street Capital campaign with a gift. It allows the chapter to create a legacy for the organization, our youth and community.
2007 Linda Pieczynski and Ramon Rodriguez join the DignityUSA Board of Directors. Members of the chapter’s leadership meet with Cardinal George at various times during the 2000’s.
2011 Dignity/Chicago welcomes two ordained women presiders. In December, the chapter’s leadership publicly responds to Cardinal George’s comparison of LGBT parade marchers to the Ku Klux Klan. The Cardinal subsequently apologizes.
2012 Dignity/Chicago celebrates its 40th anniversary. The chapter’s float is the leader of the LGBT faith community in the Pride Parade and is featured by name in a local televised broadcast.
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• Christmas Day
12/25/2013 - 10:00am
• Feast Day of St. Stephen
12/26/2013 - 10:15am
• Feast Day of St. John
12/27/2013 - 10:15am
• Feast Day of the Holy Innocents
12/28/2013 - 10:15am
• Holiday Dinner Party
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Dignity in the early days.
It was a warm August afternoon when I first walked up the steps of St. Sebastian Church in 1975 to attend a Dignity mass. I went to meet a friend that had promised to be there inside the church waiting for me. At that time you would not wait outside for fear of being seen by others. You must remember that even though Stonewall had happened in 1969 and a ray a hope was created by those brave actions in New York City, that was NYC and this was Chicago, and things were different then. Bars were still very clandestine destinations entered though dark alleys late at night. Bar windows were painted to make sure that no one was seen. Police still raided the bars in the Chicago of the early 70’s and names of those rounded up were printed in the newspapers for all to read about in the morning. We read of suicides committed by people finding their names in the morning paper. Somehow these justified the idea that the person was guilty. But of what? Being gay was still a disgrace and people lost their families and their jobs if discovered. So as a young man recently arrived in Chicago, going into a gay mass in broad daylight was frightening.
Once inside I met my friend and promptly took a seat for mass to begin. As I looked around I saw over 100 people in that church, men and women, ‘regular’ people who had all come together for the same reason: to worship at a Catholic Mass. It was incredible! Lights were on. People weren’t hiding in a dark bar but out in the open. I had never seen so many gays and lesbians in one place at the same time. The irrational fear of being discovered, outed, reported at work still lingered, but there I stayed. When the organ began the processional and everyone started to sing, it dawned on me that I really wasn’t in Kansas any more! Church congregations were mostly silent at that time with only a few making a feeble attempt to intone even the most well known songs, and here everyone was singing with strength and conviction. Yes, this was not going to be your everyday church!
The liturgy strictly followed the Church’s guidelines without any variations. It was a ‘real’ mass for ‘real’ gay and lesbian Catholics and there could be no divergence that would cause any criticism of its validity. Although the congregation was replete with a wide variety of clergy, I most remember 3 priests who were very influential in celebrating mass and working with Dignity Chicago in the beginning: Fr. Rick Woods, O.P. (currently River Forest, IL), Fr. Mario DiCicco, O.F.M. (currently San Francisco, CA), and Fr. Michael Jacobson (desceased). Each was so different and distinct; tall – short, large – small, witty – serious, intellectual – emotional, and yet they were there for us. They laughed with us and supported us in our pain. These were men saw the craving in the GLBT community to worship in a safe space and to have the opportunity to meet others like themselves and to know that they were not alone. Fr. Rick Woods, a prolific writer, used his experience with Dignity and a survey of the membership to write his book, “Another Kind of Love”, the back section of which contains quotes from our fellow Dignitaries of that time. Fr. Mario began the “Married Men’s Group” which met to discuss the integration of faith, sexuality and family among gay married men. This group widely represented a greater Chicago and comprised attorneys, doctors, judges, partners of major Chicago firms, as well as other professionals. Fr. Michael was broadly inclusive and forward thinking. Weekend Dignity retreats were well attended often having 40-50 participants, and as a leader at one of our retreats Fr. Michael led us to discuss the need for inclusive language and the feminine nature of the divine.
It was not until the 1980’s that I got to know the numerous Jesuits, Sacred Heart Fathers, Viatorians, other Franciscans and many other clergy that were among the congregation and sometimes celebrating mass. (They were there all along but I did not get to know them personally until later.) It was wonderful to have a place in which both laity and ordained ministers were comfortable being together and sharing their lives and beliefs together. There was a true sense of church and communal worship at St. Sebastian’s on Sunday evenings. After mass there was a social hour at which I met Dignity members who had been coming since the very beginning. One man, only a few years older than myself, told me of how he had come every Sunday for months and walked up and down the block trying to get the courage to come into the church. The fear of repercussions of being seen to enter the church during a ‘gay’ mass or of being recognized by someone inside had kept him in turmoil for all these months. When he finally had the strength to come inside, he said that he had met so many others who had done the same thing and knew of others that were still trying to make the breakthrough of entering. We talked about how many only came after the mass had started so that they could sit in a hidden back pew or left right after communion so as not to be seen. Being anonymous was still important and as in the bars, very few ever gave a last name. If you became a member of the organization you would get a membership card with a phone number to call on the back if you were picked up in a raid or needed bail money. It was a way that members could support members, and helped to allay the fears caused by raids on the bars.
I made some of my best friends at these social hours. At that time, St. Sebastian’s was the only place to meet others outside of the ‘bar scene’. Catholic or not, religious or not, they came for the safe space that Dignity afforded them. There were no ‘gay centers’, no ‘social clubs’, no sports leagues, no Internet ‘connections’ and so, many Protestants and even Jews came to St. Sebastian’s to find gay friends. Today none of my friends from the 70’s come to Dignity. Some have moved out of town, some are aligned with other organizations closer to their own beliefs, some have gone to their parishes and worship with their local GLBT groups, others have lost their connection to the Roman Church and others have passed on. But it was Dignity that brought us all together at the start of our ‘gay lives’ and became the bond that was forged our friendships of the past 40 years.
The late seventies ushered in many changes to Chicago. From Disco to The Bistro, everything was growing rapidly. Bars opened along Clark and Hubbard and Illinois Streets and that area of town was the gay Mecca for the young. The raids had stopped and gay life became more open, yet still not accepted nor legal. Dignity also grew. With weekly attendance over 100 and a soaring membership, Sunday mass now had greeters, lectors, Communion ministers, a weekly program/bulletin, choir director Patrick O’Hogan, organist, asocial committee, and an outreach committee. Dignity began to thrive and to discover its place not only as a refuge but also as an organization to be active in our church and community. Our mission was to “reconcile gays with the church” but it quickly extended beyond that. The early days of the eighties took Dignity to Wichita, KS to make a stand against the repeal of their gay rights ordinance. But that and other community activism I’ll leave for the person discussing the 80’s.
Although the number of women attending Dignity remained small, future leaders began to attend. Arlene Halko, a noted medical physicist, began attending Dignity along with me in 1975 and would become the first lesbian president of Dignity Chicago. She would serve two terms as president and be on the Board for five years. As president she hired our first female chaplain, Sister Lois, who became our first woman homilist at mass.
AIDS awareness came very personally to Dignity when in 1984, David, who had moved to NYC only the year before died suddenly of the disease. I had visited him only a few weeks before his death and we had talked about Dignity Chicago and all of his friends here. Fr. Carl Meirose S.J., offered our first mass for him and the victims of AIDS on the day of his burial. Then AIDS began to hit Chicago full force. In 1985 Arlene was one of the nine cofounders of Chicago House and as owner of Piggens Pub organized the first tag days and fundraisers for HIV/AIDS in Chicago. She, along with many other Dignity members, were on the front line when AIDS was still considered a ‘gay’ disease. The coordination and contribution of members from the lesbian community and Dignity Chicago were primary in Chicago’s response to this disease.
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Upcoming
• Christmas Day
12/25/2013 - 10:00am
• Feast Day of St. Stephen
12/26/2013 - 10:15am
• Feast Day of St. John
12/27/2013 - 10:15am
• Feast Day of the Holy Innocents
12/28/2013 - 10:15am
• Holiday Dinner Party
12/28/2013 - 6:30pm
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Dignity Indianapolis
Dignity Indianapolis
Since 1981 – Over 25 Years of Faith and Service
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Welcome to Dignity/Indianapolis
We are more than just a Catholic Mass, we're a voice for change and acceptance. Dignity Indianapolis is part of DignityUSA, a lay movement of lesbian, gay, bisexual, and transgendered Catholics, their families, and their friends. We strive to build a more loving community for gay people within both the Catholic Church and society at large.
Everyone is welcome!
In our chapter we worship openly with other lesbian and gay Catholics and their families, socialize, share personal and spiritual experiences, and work together on educational and justice issues. Members gather at periodic regional meetings and biennial national conventions.
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Indianapolis, IN 46206-0431
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Dignity Indianapolis
Dignity Indianapolis
Since 1981 – Over 25 Years of Faith and Service
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Dignity Indianapolis is a local chapter of DignityUSA.
Our members come from Indianapolis and surrounding areas. Our chapter is made up of men and women, young and old, and people of many faiths. We welcome guests and new members. We strive to make our Liturgies affirming and inclusive.
What We Believe
An excerpt from Dignity's Statement of Position and Purpose:
"We believe that gay, lesbian, bisexual and transgendered Catholics in our diversity are members of Christ's mystical body, numbered among the People of God. We have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us temples of the Spirit and channels through which God's love becomes visible. Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God's loving work among all people.
We believe that gay, lesbian, bisexual and transgendered persons can express their sexuality in a manner that is consonant with Christ's teachings. We believe that we can express our sexuality physically, in a unitive manner that is loving, life-giving, and life-affirming. We believe that all sexuality should be exercised in an ethically responsible and unselfish way."
Read DignityUSA's Statement of Position and Purpose
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P.O. Box 431
Indianapolis, IN 46206-0431
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A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Dignity/Boston is a progressive, inclusive community of gay, lesbian, bisexual and transgendered Catholics and our allies. We are a member chapter of DignityUSA.
We invite you to join us for liturgy and social hour every Sunday at 5:30 PM, Church of St. John the Evangelist, 35 Bowdoin Street, Boston, Massachusetts (on Beacon Hill between the State House and Cambridge Street).
DignityUSA News
• A Hopeful Advent
By Marianne Duddy-Burke, DignityUSA Executive Director As our Church begins its new year with the approach of Advent, we stand at that twilight moment, reflecting on...
• A Prayerful Response
By John Freml, DignityUSA member Cold temperatures and rain did not stop a group of intrepid Catholic marriage equality supporters from gathering outside the Cathedral of...
DB In The News
• Pope’s remarks on gay priests welcome news locally; clergy say it's consistent with Catholic teaching
• Broadside: LGBT Catholic organization reacts to Pope Francis
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gay, lesbian, bisexual, transgendered Catholics & allies
Home
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Upcoming Events
A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Our History
This chronology is adapted from Dignity/Boston 1972/1997: A Quarter Century of Faith, Hope, and Love, researched by Becky Burke, Michael Leclerc, and Chuck Provancher. Updated by Christopher Lawrence and Chuck Provancher. © 1997-2004 Dignity/Boston.
Sources: The Advocate; The Alyson Almanac 1994-95 Edition; Bay Windows; The Boston Globe; The Boston Herald; Dignity/Boston archives; Voices of Hope, edited by Jeanine Gramick and Robert Nugent; National Catholic Reporter; Time
1970's
1980's
1990's
2000's
Copyright © 1996-2013 Dignity/Boston
Dignity/Boston PO Box 170428, Boston, MA 02117 | Tel: 617.421.1915 Email: info@dignityboston.org
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Guidelines on Marriage
Guidelines on Baptism
Inviting Lay Presiders
AddThis Social Bookmark Button
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Upcoming Events
A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Dignity/Boston is a progressive, inclusive community of gay, lesbian, bisexual and transgendered Catholics and our allies. We are a member chapter of DignityUSA.
We invite you to join us for liturgy and social hour every Sunday at 5:30 PM, Church of St. John the Evangelist, 35 Bowdoin Street, Boston, Massachusetts (on Beacon Hill between the State House and Cambridge Street).
DignityUSA News
• A Hopeful Advent
By Marianne Duddy-Burke, DignityUSA Executive Director As our Church begins its new year with the approach of Advent, we stand at that twilight moment, reflecting on...
• A Prayerful Response
By John Freml, DignityUSA member Cold temperatures and rain did not stop a group of intrepid Catholic marriage equality supporters from gathering outside the Cathedral of...
DB In The News
• Pope’s remarks on gay priests welcome news locally; clergy say it's consistent with Catholic teaching
• Broadside: LGBT Catholic organization reacts to Pope Francis
Join our News List
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Copyright © 1996-2013 Dignity/Boston
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Dignity/Boston PO Box 170428, Boston, MA 02117 | Tel: 617.421.1915 Email: info@dignityboston.org
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gay, lesbian, bisexual, transgendered Catholics & allies
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Upcoming Events
A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Who We Are
Dignity/Boston is a progressive, inclusive community of gay, lesbian, bisexual and transgendered Catholics and friends. We are a member chapter of DignityUSA, a national organization with dozens of chapters and thousands of members.
We invite you to join us for liturgy and social hour every Sunday at 5:30 PM, St. John the Evangelist Church, 35 Bowdoin Street, Boston, Massachusetts (on Beacon Hill between the State House and Cambridge Street).
Formed in the first waves of the Gay Liberation movement that followed the Stonewall Riots, Dignity/Boston has been providing a home for gay, lesbian, bisexual, and transgendered (GLBT) Catholics, their friends and supporters since 1972.
Dignity/Boston was formed to unite these people and provide an instrument through which the voices of GLBT Catholics may be heard by the Church and by society.
Our three main ministries are:
To the Church:
to work for the development of its sexual theology and for the acceptance of GLBT persons as full and equal members of the Church.
To Society:
to work for justice and social acceptance through education and legal reform.
To Individual GLBT Persons:
to reinforce their self-acceptance and their sense of dignity, and to aid them in becoming a more active member of the Church and society.
Since 1972, Dignity/Boston has been a leading voice in the GLBT community. Here are just some of the many accomplishments of our organization through the years:
•Helped found the Names Project/New England, the regional affiliate of the AIDS quilt.
•Co-founded, with the Arlington Street Church, the Friday Night Supper Program, which feeds hundreds of Boston's homeless each week.
•Sent materials to a South African bishop to assist him in his ministry to GLBT South Africans.
•Helped fight for passage of the Gay and Lesbian Students' Rights Bill to protect the rights of our youth in the public schools of Massachusetts.
•Spoke at local colleges and universities about being gay, lesbian, bisexual, or transgendered and Catholic.
•Co-Sponsored "Each of Us Beloved," a conference put on by the Gay, Lesbian, Bisexual Speakers Bureau of Boston regarding issues of sexuality and religion.
•Co-Sponsored Massachusetts' Gay/Straight Youth Pride March, the first such march for the rights of GLBT youth in the USA.
Copyright © 1996-2013 Dignity/Boston
Dignity/Boston PO Box 170428, Boston, MA 02117 | Tel: 617.421.1915 Email: info@dignityboston.org
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gay, lesbian, bisexual, transgendered Catholics & allies
Home
Who We Are
Our History
Membership
Groups
Links
Events
Contact Us
News
Ongoing Announcements
General Announcements
In The News
News Releases
Liturgy
Liturgy at Dignity/Boston
Guidelines on Marriage
Guidelines on Baptism
Inviting Lay Presiders
AddThis Social Bookmark Button
Facebook Image
Upcoming Events
A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Our History
This chronology is adapted from Dignity/Boston 1972/1997: A Quarter Century of Faith, Hope, and Love, researched by Becky Burke, Michael Leclerc, and Chuck Provancher. Updated by Christopher Lawrence and Chuck Provancher. © 1997-2004 Dignity/Boston.
Sources: The Advocate; The Alyson Almanac 1994-95 Edition; Bay Windows; The Boston Globe; The Boston Herald; Dignity/Boston archives; Voices of Hope, edited by Jeanine Gramick and Robert Nugent; National Catholic Reporter; Time
1970's
1980's
1990's
2000's
Copyright © 1996-2013 Dignity/Boston
Dignity/Boston PO Box 170428, Boston, MA 02117 | Tel: 617.421.1915 Email: info@dignityboston.org
Powered by Joomla 1.7 Templates
gay, lesbian, bisexual, transgendered Catholics & allies
Home
Who We Are
Our History
Membership
Groups
Links
Events
Contact Us
News
Ongoing Announcements
General Announcements
In The News
News Releases
Liturgy
Liturgy at Dignity/Boston
Guidelines on Marriage
Guidelines on Baptism
Inviting Lay Presiders
AddThis Social Bookmark Button
Facebook Image
Upcoming Events
A Gift of Thanks for 30 Years of the Friday Night Supper Program
The Friday Night Supper Program will be celebrating its 30th anniversary in March 2014. Dignity/Boston is starting the celebration early by setting a goal of collecting 30 pieces of a specific item each month until April 2014. We would like to start with 30 hoodies for the month of December.
Read more...
Who We Are
Dignity/Boston is a progressive, inclusive community of gay, lesbian, bisexual and transgendered Catholics and friends. We are a member chapter of DignityUSA, a national organization with dozens of chapters and thousands of members.
We invite you to join us for liturgy and social hour every Sunday at 5:30 PM, St. John the Evangelist Church, 35 Bowdoin Street, Boston, Massachusetts (on Beacon Hill between the State House and Cambridge Street).
Formed in the first waves of the Gay Liberation movement that followed the Stonewall Riots, Dignity/Boston has been providing a home for gay, lesbian, bisexual, and transgendered (GLBT) Catholics, their friends and supporters since 1972.
Dignity/Boston was formed to unite these people and provide an instrument through which the voices of GLBT Catholics may be heard by the Church and by society.
Our three main ministries are:
To the Church:
to work for the development of its sexual theology and for the acceptance of GLBT persons as full and equal members of the Church.
To Society:
to work for justice and social acceptance through education and legal reform.
To Individual GLBT Persons:
to reinforce their self-acceptance and their sense of dignity, and to aid them in becoming a more active member of the Church and society.
Since 1972, Dignity/Boston has been a leading voice in the GLBT community. Here are just some of the many accomplishments of our organization through the years:
•Helped found the Names Project/New England, the regional affiliate of the AIDS quilt.
•Co-founded, with the Arlington Street Church, the Friday Night Supper Program, which feeds hundreds of Boston's homeless each week.
•Sent materials to a South African bishop to assist him in his ministry to GLBT South Africans.
•Helped fight for passage of the Gay and Lesbian Students' Rights Bill to protect the rights of our youth in the public schools of Massachusetts.
•Spoke at local colleges and universities about being gay, lesbian, bisexual, or transgendered and Catholic.
•Co-Sponsored "Each of Us Beloved," a conference put on by the Gay, Lesbian, Bisexual Speakers Bureau of Boston regarding issues of sexuality and religion.
•Co-Sponsored Massachusetts' Gay/Straight Youth Pride March, the first such march for the rights of GLBT youth in the USA.
Copyright © 1996-2013 Dignity/Boston
Dignity/Boston PO Box 170428, Boston, MA 02117 | Tel: 617.421.1915 Email: info@dignityboston.org
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What We Are About
Dignity Detroit is a faith community of gay, lesbian, bisexual, and transgender Catholics, their families and friends who unite to celebrate God's love for all persons.
We are a community rich in diversity, that worships in an affirming and supportive setting. Ours is a ministry that speaks to us by offering an expression of faith and fellowship not experienced in other church situations. In this way, Dignity has helped many who have lost touch with the church to reaffirm and establish a relationship with God.
Dignity envisions and works for unity, equality, and an end to all forms of hatred. Most importantly, we are devoted to nurturing faith and love through Christ, the Sacraments, and one another.
Dignity Detroit Goals
Spiritual Development We strive to achieve Christian maturity through full participation in the sacramental life of the church.
Education We strive to grow continually in our knowledge of faith, and to promote a positive self image of our sexual orientation.
Social Involvement As Catholics, we strive to become involved in those actions which bring the love of Christ to others and which extend our justice ministry. We also encourage the People of God to accept gay, lesbian, bisexual and transgender individuals as full and equal members of the Church.
Fellowship Social and recreational activities are provided to promote an environment in which friendship can develop and mature, and in which the member's sense of acceptance and dignity can be strengthened.
Our Vision
Dignity Detroit: Spirituality, Equality and Justice
Nurtured in a Welcoming Catholic Community.
Statements of Principle
We will explore and initiate ways to be innovative with our ministry.
We will encourage ministry, community and social involvement.
We will support and expand membership.
We will network with other GLBT&S and social justice groups.
We will become a respectful voice on GLBT issues.
We will set goals, develop processes and monitor progress to accomplish our objectives.
Our History Since 1974
Dignity Detroit was founded in 1974 and met at Most Holy Trinity Church for 23 years before moving to Marygrove College in 1997. We are part of a network of Dignity chapters throughout the nation, all affiliated with dignity/USA, headquartered in Washington D.C.
What We Do
In addition to Mass every Sunday, our activities include and annual retreat in the fall, monthly women's group and seasonal prayer services. We volunteer at the Capuchin Soup Kitchen and support other charitable organizations, including those which directly impact the gay and lesbian community. There are after-Mass socials, an Annual Dinner Dance, and when the opportunity affords itself, we have a party.
The Dignity Detroit Team
Ministers - Lectors, Eucharistic ministers, acolytes, greeters, gift bearers and choir members are all drawn from the congregation.
Dignity Detroit Council- Dignity Detroit's Constitution provides for a democratic governing council elected from the membership, by the membership.
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Dignity Twin Cities
Who We Are
Dignity Twin Cities is a local chapter of Dignity USA. We meet at 5:00 pm on the second and fourth Sunday of each month at Prospect Park United Methodist Church in Southeast Minneapolis.
What Do We Do?
Dignity Twin Cities is a small Christian community that provides a spiritual base for lesbian, gay, bisexual, and transgender Catholics, their families and friends. We are also an activist organization that works to change the antiquated sexual theology of the Roman Catholic Church.
Why Do We Do This?
We work to create community and change within the Roman Catholic Church because we take our baptism seriously. Lesbian, gay, bisexual, and transgender Catholics have been, and are now part of the Church at all levels and in all places. We think God calls all Catholics to work to create a better Church and a better world that celebrates the diversity of creation, including the wondrous, and glorious creation of lesbian women, gay men, bisexuals, and our transgender sisters and brothers.
Home | Dignity/New Brunswick's Calendar of Events | Directions | Contact Us | Our History | From 'Kairos' | About Membership | Associated Clubs and Groups | Religious Links | New Page Title
Dignity/New Brunswick
Last updated on 7/8/2009 10:45:28 PM
logo1d.jpg
Welcome
to our web site!
We are the New Brunswick, New Jersey chapter of Dignity/USA, the nation's oldest and largest organization of gay, lesbian, bisexual, transgendered Catholics, and their friends. Dignity provides a friendly environment for worship, fellowship and support. Dignity/USA also works for the reform of the Church's teachings and pastoral practices toward sexual minorities, and for the acceptance of all people as full members of the church.
We are honored that you are visiting our web site. Being a religious organization, we are always striving to find new ways to get our message out to current and prospective members. This web site allows us to reach people we may never have been able to contact before.
Please use this site to access the information you need about the organization and as a resource for broadening your faith. We look forward to hearing from you and answering any questions you might have.
This website was born on 8-31-03 and is still under construction. All of the text in the various pages is relevant and (I hope) up to date, although I'm still adding material, particularly for the "Membership" page and the "Our History" page. I'm working on it. Please write me if you have any comments or questions about any material in this website.
Meeting Schedule
See our Calendar of Events page for specific details
about our meetings
Masses are held on the second and fourth Saturdays
of every month beginning at 7:30 pm. In general, all
Masses include a priest-led Eucharist and inclusive
readings that follow the Church calendar.
Social events (Anniversary party, Christmas Potluck
and Pride Celebrations) are held at the Friends
Meeting House at various times of the year.
All meetings are held at the Friends (Quaker) Meeting
House 109 Nichol Avenue in New Brunswick, NJ.
See our Directions page for more.
Occasionally, home liturgies and other events are also
planned outside the Friends Meeting House.
Currently, we do not formally meet at the Friends
Meeting House in the months of July and August.
kk-room.jpg
Please get in touch to offer comments and join our mailing list for announcements and special events.
Dignity/New Brunswick
P.O. Box 10781
New Brunswick, NJ 08906
732-968-9263
Dignity/New Brunswick
Home | Dignity/New Brunswick's Calendar of Events | Directions | Contact Us | Our History | From 'Kairos' | About Membership | Associated Clubs and Groups | Religious Links | New Page Title
Our History
Here we tell the story of the beginnings of our organization and how we became what we are today.
Stained glass window; Size=130 pixels wide
Dignity/New Brunswick (D/NB) was founded in October of 1984. Dignity/Princeton, which had met for seven years at a convent in the Princeton area, chose to fold the group and, shortly afterward, members from that chapter started D/NB.
(Here's where I have to wax poetic about what a long strage trip it's been. I'm working on it. --ed.)
We invite you to become a part of our chapter today and a piece of its history tomorrow.
Dignity/New Brunswick
P.O. Box 10781
New Brunswick, NJ 08906
732-968-9263
Dignity/New Mexico
Regular Schedule Calendar
Links to Other Dignity USA Sites
Links to Other NM LesBiGayTr Sites
Other Interesting Links
Dignity/New Mexico is a community of gay, lesbian, bisexual and transgendered Catholic Christians and our friends in Albuquerque, New Mexico.
Dignity/New Mexico is a member of Dignity/USA .
.
Regular Schedule
Please email us at: dignity@swcp.com for more information.
On the Third Saturday of each month, we gather in members' homes for a prayer service followed by a pot-luck.
On the First Sunday of the month, we attend the 11am Mass at the Aquinas Newman Center as a group. We sit in the second or third row in the area northeast of the altar. The Aquinas Newman Center is located on Las Lomas between University Blvd. and Yale, NE. We usually go out to eat afterwards. On the third Saturday, we gather in members' homes for a prayer service, followed by a pot-luck. Contact us for location or more information. Calendar . Email us dignity@swcp.com for details.
For More Information...
• 505- -
•Send e-mail to:
Dignity/New Mexico at dignity@swcp.com
•Send conventional mail to:
Dignity/New Mexico
PO Box 27294
Albuquerque, NM 87125
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Last update October 8, 2012
dignity@swcp.com
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Date:
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Please join us for Christmas Eve Liturgy, Dec 24th at 7:30 PM
Judson Memorial Church, 55 Washington Square South
Dignity/New York wishes
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We will celebrate our Christmas Liturgy on
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Dignity/New York Pride Liturgy 2013 YADs
Dignity New York Celebrating our 40th Anniversary June 23, 2012
Liturgy
Join us for a weekly celebration of the Eucharist as we rejoice in our lives as proud Lesbian, Gay, Bisexual, Transgender and Queer persons and our friends.
Every Sunday, 7:30 PM, St. John’s in the Village Church, 218 W 11th St., (Waverly & West 11th Sts.), NYC.
Contact Us
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Dignity New York, Inc.
P.O. Box 1554
FDR Station
New York, NY 10150
For questions, comments, or concerns, contact (646) 418-7039
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Dignity New York Celebrating our 40th Anniversary June 23, 2012
Established in 1972, Dignity/New York, a chapter member of Dignity USA, is a nonprofit organization whose purpose is to encourage gay men, lesbians, bisexuals and transgender (GLBT) persons and their friends to express their sexuality in a manner consonant with Christ's teachings. Dignity helps people to become more active members of the Roman Catholic Church and society, and works through education and legal reforms for justice and the social acceptance of gay men, lesbians, bisexuals and transgender persons.
Mission Statement
Established in 1972, Dignity New York, a chapter member of Dignity USA, is a nonprofit organization whose purpose is to encourage gay men, lesbians, bisexuals and transgender (GLBT) persons and their friends to express their sexuality in a manner consonant with Christ's teachings. Dignity helps people to become more active members of the Roman Catholic Church and society, and works through education and legal reforms for justice and the social acceptance of gay men, lesbians, bisexuals and transgender persons.
Liturgy
Join us for a weekly celebration of the Eucharist as we rejoice in our lives as proud Lesbian, Gay, Bisexual, Transgender and Queer persons and our friends.
Every Sunday, 7:30 PM, St. John’s in the Village Church, 218 W 11th St., (Waverly & West 11th Sts.), NYC.
Contact Us
Our mailing address is:
Dignity New York, Inc.
P.O. Box 1554
FDR Station
New York, NY 10150
For questions, comments, or concerns, contact (646) 418-7039
For more information e-mail info@dignityny.org
To receive electronic announcements send a blank e-mail to:
DignityNY-News-subscribe@yahoogroups.com
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You are here
Who We Are
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Dignity NY Pride Parade 2010Sunday Brunch
Contact Sebastian Ribaudo (email: sebastianNYC at webtv.net)
Homiletics Group
If you are interested in exploring the possibility of helping our faith community break open the word through preaching at one of our Sunday liturgies, please come to our group meetings. For more information, please contact Jim Morris at 212-662-9088, or ask for him at the social after the liturgy.
Gay Priest Group
A monthly meeting in Manhattan for gay, Roman Catholic priests who may be in or out of active ministry, or in transition: sharing experiences, discussions or reflections. For information, contact: Jim Morris at 212-787-8600, ext. 230
Liturgy
Join us for a weekly celebration of the Eucharist as we rejoice in our lives as proud Lesbian, Gay, Bisexual, Transgender and Queer persons and our friends.
Every Sunday, 7:30 PM, St. John’s in the Village Church, 218 W 11th St., (Waverly & West 11th Sts.), NYC.
Contact Us
Our mailing address is:
Dignity New York, Inc.
P.O. Box 1554
FDR Station
New York, NY 10150
For questions, comments, or concerns, contact (646) 418-7039
For more information e-mail info@dignityny.org
To receive electronic announcements send a blank e-mail to:
DignityNY-News-subscribe@yahoogroups.com
Send Announcements to Announcements@dignityny.org
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• Christmas Eve Liturgy at Judson Memorial
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12/29/2013 - 7:30pm
• Young Adult Survey
01/05/2014 - 5:00pm
• Dignity/New York Liturgy and Social
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• NYC Decision Day
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Dignity/Columbus
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Dignity/Columbus is a community of Gay, Lesbian, Bisexual, Transgender Catholics and their friends who gather to experience God's unconditional love through worship and mutual support. We challenge the church and society to recognize and embrace the inherent goodness of all human sexuality and its expression in loving relationships
On Being Gay and Catholic
Official Catholic teaching requires that homosexual people abstain from sex. The Church also teaches that all moral decisions must be based on a well-formed conscience, taking into consideration official Church teachings. To do otherwise would be immoral.
It is our conviction that neither Scripture nor Tradition nor natural law theory nor human science nor personal experience convincingly supports official Catholic teaching about the immorality of homosexual acts. Accordingly, and after much soul-searching, we have formed consciences that respectfully differ from official Church teaching and believe our spiritual health depends upon the formation of intimate relationships. In this respect we are not unlike many married couples who do not accept the official teaching on contraception.
Topic:
•Voices
Read moreabout On Being Gay and Catholic
Speak the Truth in Love: Write Your Bishop.
One of our dear members has been mentioned on a Gay Catholic blog, Queering the Church. The title of the article is Speak the Truth in Love: Write Your Bishop. The following is an from this artiicle.
If we lack the formal structures to speak to the institutional Church, we must create our own. One American Catholic, Joseph Gentilini, has found a way to do so himself, which all of us can follow. He simply writes to the bishops.
Topic:
•Opinion
Read moreabout Speak the Truth in Love: Write Your Bishop.
Open Letter to Cardinal George
Cardinal Francis George, OMI
United States Conference of Catholic Bishops
3211 Fourth Street, NE
Washington, DC 20017
Dear Cardinal George,
I recently read that in your position as president of the U.S. Conference of Catholic Bishops, you issued a statement on February 5, 2010, saying that New Ways Ministry does not provide ‘an authentic interpretation of Catholic teaching.’ As a gay Catholic man, I humbly disagree.
Topic:
•Voices
Read moreabout Open Letter to Cardinal George
What qualifies priests to preach about marriage?
External Link: Read more of Norma's letter to the editor
Editor's Note: This is an letter to the editor written by a member of Dignity/Columbus:
All the Catholic priests in Ohio called to a two-day convocation on marriage. Wow! According to two Dispatch articles of Nov. 6, "Help for modern marriages" and "Priests seek ideas to help newlyweds," this conference, part of a national effort to strengthen marriage, offered "speeches from clergy, theologians and academics with advice."
Topic:
•Opinion
Read moreabout What qualifies priests to preach about marriage?
DignityUSA Mission Statement : Revised October 2009
"DignityUSA works for respect and justice for people of all sexual orientations, genders and gender identities especially gay, lesbian, bisexual, and transgender persons in the Catholic Church and the world through education, advocacy and support. DignityUSA is the Voice for the intersection of gay, lesbian, bisexual and transgender experience where it intersects with Catholic spirituality." [October 2009]
Topic:
•News
Read moreabout DignityUSA Mission Statement : Revised October 2009
Gay Spirituality
There are probably as many versions of "gay spirituality" as there are gay and lesbian persons. Some are fairly traditional and some are new age and beyond. All are on a journey to God, however this person or phenomenon is believed or visualized. I believe it is a journey to wholeness that we live. We are Radical Faeries, drag queens, dykes, fems, leathermen and women, Christians, Jews, Moslems, non-religious, and others. Ideally, we do not judge one another but instead give support in our journeys.
Topic:
•Voices
Read moreabout Gay Spirituality
Homily for the Seventeenth Sunday—Cycle A
Homily given by Mike Tynan on July 27, 2008
Topic:
•Voices
Read moreabout Homily for the Seventeenth Sunday—Cycle A
Becoming intimate with ourselves and sharing this with God and others
The following is a talk written by Joseph Gentilini, given at the retreat on October 13, 2007.
Two Main Points:
Topic:
•Voices
Read moreabout Becoming intimate with ourselves and sharing this with God and others
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Columbus, OH 43202
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Living Beatitudes Community
We meet in the lower level of Christ Episcopal church,
20 W First Street, Dayton OH.
Welcome
The Living Beatitudes Community is a group of friendly and caring Christians who gather to worship together, work together, and live our lives in emulation of the Spirit of the Beatitudes.
We are a welcoming and diverse spiritual community with weekly services that celebrate the freedom of the people of God and the dignity of people of all sexual orientations, genders, races and creeds.
What are “The Beatitudes”? The Latin word for blessed is beatus, from which we get “beatitude.” The beatitudes are eight statements taught by Jesus. They show us the values that he cares about. We believe that these values, if followed, can not only bring a believer into a state of peace but also into the Kingdom of God. The beatitudes are found at Matthew 5: 3-12.
P.O. Box 3304
Dayton, OH 45401
To contact us:
937.260.0407
Living Beatitudes Community
To contact us:
937.260.0407
Come Worship With Us
We are a diverse community from the Catholic tradition.
Come celebrate with us!
Mass: Sunday, 10:00 a.m.
Christ Episcopal Church
Lower level
Weather announcements that cancel Christ Episcopal worship services include Living Beatitudes Community, too. If Christ Episcopal is open, LBC will have Mass.
937-260-0407
Christ Episcopal Church
20 West First Street
Dayton, Ohio 45402
An Invitation
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Dignity/Philadelphia
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Welcome to Dignity Philadelphia
Please see the attachment link below to view the 40th Anniversary booklet from the dinner/dance on April 27 at The Mummers Museum
Please join us for
Liturgy each Sunday at 7:00 p.m.
at the Church of
St. Luke and the Epiphany
[330 S. 13th St. between Spruce and Pine]
a Caring, supportive community of gay, lesbian,
bisexual, transgender Catholics, our families and friends
Please Join Us
Liturgy each Sunday at 7:00 p.m. at the Church of St. Luke and the Epiphany [330 S. 13th St. between Spruce and Pine]
Contact Information
Dignity Philadelphia
P.O. Box 53348
Philadelphia, PA 19105
(215) 546-2093
Email: DignityPhila@aol.com
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Welcome To Dignity Pittsburgh
All Are Welcome In This Place
Mass Most Sundays at 7:00PM
Priest Schedule can be found in the events section
© 2005 Dignity Pittsburgh - All Rights Reserved
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Dignity is a national lay movement of lesbian, gay, bisexual, and transgendered Catholics, their families, and their friends. Dignity was founded in 1969 in Los Angeles under the leadership of Fr. Patrick Nidorf, O.S.A., Dignity became a national organization in 1973. Dignity's main office is located in Washington, D.C., and it now comprises about 75 chapters throughout the United States.
In local chapters, participants worship openly with other lesbian and gay Catholics, socialize, share personal and spiritual concerns, and work together on educational and justice issues. Members gather at periodic regional meetings and biennial national conventions.
At Dignity Pittsburgh you will find:
•Weekly Catholic Mass and Social
•Sacrament of Reconciliation
•Sacraments of Christian Initiation (Baptism, Confirmation, First Eucharist
•Sacrament of the Sick (Public Annointing Service)
•Special Annual Liturgies
© 2005 Dignity Pittsburgh - All Rights Reserved
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Statement of Position & Purpose
We believe that gay, lesbian, bisexual and transgender Catholics in our diversity are members of Christ's mystical body, numbered among the People of God. We have an inherent dignity because God created us, Christ died for us, and the Holy Spirit sanctified us in Baptism, making us temples of the Spirit, and channels through which God's love becomes visible. Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God's love working among all people.
We believe that gay, lesbian, bisexual and transgender persons can express their sexuality in a manner that is consonant with Christ's teaching. We believe that we can express our sexuality physically, in a unitive manner that is loving, life-giving, and life-affirming. We believe that all sexuality should be exercised in an ethically responsible and unselfish way.
DIGNITY is organized to unite gay, lesbian, bisexual and transgender Catholics, as well as our families, friends and loved ones in order to develop leadership, and be an instrument through which we may be heard by and promote reform in the Church.
To be such an organization, we accept our responsibilities to the Church, to our Catholic heritage, to society, and to individual gay, lesbian, bisexual and transgender Catholics.
1.TO THE CHURCH: We work for the development of sexual theology leading to the reform of its teachings and practices regarding human sexuality, and for the acceptance of gay, lesbian, bisexual and transgender peoples as full and equal members of the one Christ.
2.TO SOCIETY: We work for justice and equality through education and by supporting social and legal reforms.
3.TO INDIVIDUAL GAY, LESBIAN, BISEXUAL AND TRANSGENDER CATHOLICS: We reinforce their sense of self-acceptance and dignity and encourage full participation in the life of the Church and society.
As members of Dignity, we promote causes of interest to gay, lesbian, bisexual and transgender Catholics. We have five primary areas of concern and commitment:
1.SPIRITUAL DEVELOPMENT: We strive to achieve Christian maturity through the sacraments, Scripture, prayer, an active love of neighbor as ourselves, and liturgical celebrations, especially the Mass.
2.EDUCATION: We inform ourselves in all matters of faith and of interest to our communities, so that we may grow in maturity and may nurture fulfilling lives in which our sexuality and spirituality are integrated.
3.SOCIAL JUSTICE: As Catholics and members of society, we involve ourselves in those actions that bring the love of Christ to others and provide the basis of social reform in the Church and society. We are actively involved with: 1.Individuals: We lead a life of service to ourselves and others, rendering visible the love of Christ and assisting in the creation of love centered communities.
2.Gay, Lesbian, Bisexual and Transgender Groups: We work with a variety of other groups to seek justice for all persons and to promote a sense of solidarity within the communities.
3.Religious and Secular Groups: We work with many groups and organizations so that their members might better understand gay, lesbian, bisexuals and transgender persons and thus recognize and eliminate present injustices.
4.Health Care: We work to promote equal access and justice in all areas of health care and healing.
5.Women's Justice Issues: We strive to eradicate sexism and patriarchy in all areas of Church and secular life so that women are wholly included, accepted and welcome.
4.EQUALITY ISSUES: We dedicate ourselves to develop the potential of all persons to become more fully human. To do this, we work toward the eradication of all constraints on our personhood based on the ascribed social roles of women and men and to promote inclusivity in all areas of liturgical and community life.
5.SOCIAL EVENTS: We provide activities of a social and recreational nature in an atmosphere where friendships can develop and mature, and where our sense of self acceptance and dignity is affirmed.
© 2005 Dignity Pittsburgh - All Rights Reserved
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Verse of the Day
Luke 2:11-14
“for there is born to you this day in the city of David a Saviour, who is Christ the Lord. And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, And on earth peace among men in whom he is well pleased.”
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Dallas, TX
Current Conditions:
Fair, 40 F
Forecast:
Mon - Clear. High: 47 Low: 29
Tue - Sunny. High: 52 Low: 33
Wed - Sunny. High: 55 Low: 33
Thu - Sunny. High: 57 Low: 34
Fri - Sunny. High: 61 Low: 37
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Board Meeting 5:15pm, December 1st
Open to All
Here’s the Board Meeting agenda for discussion:
•Can the Chapter find a way to radically rethink its mission and ways of being together so as to be a more vital presence?
• Can we begin to live by our own By-Laws and find leadership among so small a group?
•Can the Chapter find community partners to meet and share with to become more dynamic and attractive to others in the reform Catholic movement?
•At what point do we pursue disbanding the Chapter and revoking our non-profit status?
We are contacting anyone who has or had a stake in this forty-year-old organization to come together at this time and discuss these vital issues.
Entrance to the Cathedral Chapel is through the front entrance and then to the right to the Center building.
Communion Service celebrating the First Sunday of Advent 6pm, December 1st
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As a Catholic Christian faith community committed to the teachings of Jesus and intent on imitating his love for all people, these are our core values:
•We value active participation in the Eucharist. The celebration of the Eucharist is the "source and summit" of our Christian life, and all are welcome to join us at 6 p.m. every first Sunday of the Month.
•We value all life and have particular concern for the poor, vulnerable and disenfranchised. We support ministries and services to the sick and the grieving, to the needy and those living with HIV/AIDS.
•We value good stewardship of our time, talent and treasure. God has blessed us in many ways, and our members are encouraged to show their gratitude to God for those blessings by sharing part of what God has given to them.
•We value a worshiping community that is open and welcome to all. We are a diverse community of faith and we welcome all to worship with us and to journey in faith with us.
•We value creating and caring for a sacred space that enhances our connection to God and to one another. The Congregational Life Center Chapel of the Cathedral of Hope has been our hallowed ground since 2006. We are grateful to our host congregation, and plan for a bright future in the Interfaith Peace Chapel.
•We value ourselves, and see each other as a powerful beacon of hope for a Church in transition. For more than 35 years, we have given witness to the wholeness and holiness of our lives.
If these core values strike a chord with you, we invite you to join us as we journey in faith, hope and love. BECOME A MEMBER today!
Click below to access the newest content quickly and easily:
•The U.S. bishops have rolled out a new Web portal detailing the changes that will come with the new English-language translation of the Roman Missal.
Dignity/Dallas is a community of gay, lesbian, bisexual and transgender Roman Catholics, their family and friends. We are members of DignityUSA, a national organization that speaks on behalf of GLBT Catholics everywhere.
Dignity/Dallas
PO Box 190133
Dallas, Texas 75219
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About Dignity
Dignity/Dallas is a chapter of DignityUSA, a national organization that works for respect and justice for all gay, lesbian, bisexual and transgender people in the Catholic Church and the world through education, advocacy and support. While local chapters weave people together in meaningful, caring relationships that are the heart of communion, the national organization speaks with a single, informed, authoritative voice for GLBT Catholics everywhere.
Dignity/Dallas is a spirit-filled community, recognized for simple, traditional weekly and special-occasion liturgies that nourish and sustain its members to live the Gospel of Jesus. The worship environment provides a safe haven for members, their family and friends to grow in the love of God and to give faithful witness to the sacredness of their lives.
Members are challenged to work for justice for and acceptance of GLBT persons, in partnership with similarly focused organizations, both religious and secular. They also provide social and recreational activities in an atmosphere of friendship and love.
We meet at the Cathedral of Hope, the world’s largest liberal Christian church with a primary outreach to lesbian, gay, bisexual and transgender people. Dignity/Dallas has been warmly welcomed to this “seat” of gay Christianity since August 2006. The Congregational Life Center, completed in 2002, is a 22,000-square-foot multipurpose building with classrooms for children and youth, space for Christian Education classes and meetings, and office space for Cathedral staff.
The Cathedral of Hope is located at 5910 Cedar Springs Road in Dallas. The Congregational Life Center Chapel can be accessed via the garden walkway to the right of the cathedral’s bell wall.
WHY DOESN'T DIGNITY/DALLAS WORSHIP AT A CATHOLIC CHURCH?
Initially, Dignity chapters were welcome at Catholic churches. In fact, some bishops supported Dignity as an "unofficial" ministry to gay and lesbian Catholics. On Oct. 30, 1986, the Vatican issued a "Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons." This document instructed the bishops to withdraw all support, or even the semblance of support, from any group that was vague on the immorality of homogenital acts. Surely the Vatican had Dignity in mind. And many found the letter harsh and uninformed. At DignityUSA's national convention in 1987, the organization declared that it believes lesbian and gay people may indeed engage in loving, life-giving, and life-affirming sex, always in an ethically responsible and unselfish way. By proclaiming publicly what Church teaching does allow — but only in the privacy of conscience — bishops began evicting local chapters for rejecting Church teaching and, most important, for opposing ecclesiastical authority.
WHY DID DIGNITY TAKE SUCH A PUBLIC STAND AGAINST CHURCH TEACHING?
Dignity felt called to a prophetic stance, which, simply said, is to be honest about the matter. After nearly 20 years of ministering to hurting Catholics, Dignity members were aware of the harm that the Church's repeated condemnation of homosexuality does to individuals. One statement from a pope or bishop can throw devout gay Catholics back into guilt and self-deprecation that they may have spent years trying to overcome. Dignity wanted to go on record as a group of homosexual but self-affirming and practicing Catholics, thereby giving hope to other GLBT Catholics.
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Catholic Dallas
In just 120 years, the Roman Catholic Diocese of Dallas has grown to more than 1.1 million Catholics in nine North Texas counties (30 percent of the population). The diocese's 175 secular and religious priests and 134 religious men and women serve in 67 parishes, a university and a seminary, eight high schools and 31 elementary schools.
CATHEDRAL PARISH
Located in the Dallas Arts District, the Cathedral Shrine of Our Lady of Guadalupe is a Victorian Gothic jewel. Dedicated in 1902, Nicholas J. Clayton's masterpiece was completed in 2005 with the installation of a 224-foot tower with a 49-bell carillon. The Cathedral Shrine, with 25,000 registered households, is the second largest cathedral congregation in the nation, second only to St. Patrick's Cathedral in New York. It also has the largest Latino congregation in the U.S., so you can expect a rich, vibrant liturgical experience.
HOLY TRINITY PARISH
For more than a century, Holy Trinity Catholic Church has served the Oak Lawn community, and many GLBT Catholics continue to find a home there. Established as a mission of the Vincentian Fathers, the parish is still staffed by members of that order.
CISTERCIAN ABBEY
For a truly unique liturgical experience, visit Our Lady of Dallas Cistercian Monastery. This small community of Cistercian monks from Hungary came to Dallas in 1954 to establish a Catholic university and, later, a prep school. Expect joining a worshiping community steeped in Benedictine spirituality, with liturgies that are simple yet soaring.
DIGNITY/DALLAS
Although we have no formal connection with and no resources provided by the Roman Catholic Diocese of Dallas or any other Church office, we invite you to join Dignity/Dallas for Mass. Our community celebrates an inclusive and affirming Eucharistic Liturgy with ordained Roman Catholic priests each weekend. While Holy Trinity parish may be considered gay-friendly and the Cathedral parish may provide a comfort zone of anonymity, our community goes beyond mere tolerance and acknowledges and celebrates our lives as gay, lesbian, bisexual and transgender Catholics.
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Gay Community
Take the nation's second-most popular domestic pleasure travel destination, add a city with the sixth largest gay population in the U.S., blend in a vibrant nightlife, a thriving arts district, unparalleled shopping opportunities, some of America's greatest sports teams and an array of gay-friendly accommodations and what do you get?
Dallas.
It's known as Big D — not because of the big drama people associate with the '80s-era TV show, but because in Dallas, everyone lives large and thinks big. Dallas' gay community is known for its cohesion and hospitality; its gay scene for its diverse assortment of bars and clubs; its restaurants for their eclectic mix of southern, Mexican and international influences.
Speaking of restaurants, did you know that Dallas has more restaurants per capita than New York City? Even the most discerning traveler is sure to find something to please the palate.
The center of Dallas' gay culture is in Oak Lawn and its surrounding neighborhoods. For more than 25 years, Oak Lawn has offered a bustling mix of unique shops, distinctive dining and energetic clubs. Each year, Oak Lawn has several free outdoor events that attract thousands of people. Easter in the Park invites everyone and anyone to picnic on the grounds of Lee Park and watch the Pooch Parade to the sounds of the Dallas Symphony Orchestra. In September, the Alan Ross Texas Freedom Parade runs down Cedar Springs Road from Wycliff Avenue to Turtle Creek Boulevard, culminating in a lively Pride Festival in Lee Park. And the Oak Lawn Halloween Street Party is legendary for drawing thousands of participants who revel in the streets and show off their costumes.
If you're planning a trip to Dallas, don't overlook Oak Cliff, just to the southwest of downtown. Although one of the oldest parts of the city, it's also one of the newest hot spots for the gay community. With galleries, restaurants and shops, the Bishop Arts District and surrounding neighborhoods offer a laid-back alternative to the hustle and bustle of Oak Lawn.
A quick 30-minute drive from Dallas is Fort Worth, "Where the West Begins." Also known as Cowtown, Fort Worth has a proud Western heritage, on display at places like Sundance Square, at the Historic Stockyards and the National Cowgirl Museum. Yet this city of nearly 1 million residents also has a burgeoning gay nightlife, as well as a gay and lesbian film festival that's been gaining national recognition for almost a dozen years. The city's Cultural District offers three world-class museums, as well as performance venues for homegrown talent (like Tony winner Betty Buckley) and traveling shows. The Van Cliburn International Piano Competition, held every four years at Bass Performance Hall, shines the spotlight on some of the world's most promising young musicians.
Because Dallas-Fort Worth is served by two major airports and numerous airlines, North Texas is an easy, economical destination. Climate-wise, you can't beat it — winters are cool while spring and fall are a perfect blend of mild and balmy. But remember, the mercury also flirts with the century mark during most of the summer — the perfect excuse for lazing around at pool and patio.
So whether you’re looking for fun, excitement, relaxation, culture, fine cuisine or just good ol’ southern hospitality, Dallas has much to offer.
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Can Non-Catholics Participate in the Mass and Receive Holy Communion?
Yes! We welcome all to the Eucharistic table, regardless of faith tradition.
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Are the Priests who Minister to Dignity/Dallas Validly Ordained?
Yes! Our presiders are not assigned by the Diocese of Dallas or any other Roman Catholic religious community, but are active members of our community whose ministry to us is affirmed by the community. We embrace the ordination of those who are no longer in official Church ministry due solely to their sexual orientation or partnered status.
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Does Dignity/Dallas Celebrate a "Real" Catholic Mass?
Yes! Our community celebrates an inclusive and affirming Eucharistic Liturgy with ordained Roman Catholic priests each weekend. While some parishes may be considered gay-friendly, our community goes beyond mere tolerance and acknowledges and celebrates our lives as gay, lesbian, bisexual, and transgender Catholics. There is no formal connection with and no resources provided to Dignity/Dallas by the Roman Catholic Diocese of Dallas or any other Church office.
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The Top Twelve
WHAT DO CATHOLICS BELIEVE?
1.Jesus Christ is the fullest revelation of God. That revelation is available in Scripture and tradition alike, not as two separate and distinct sources, but as rooted in a single source, which is the word of God. The response to this revelation is what we mean by faith. Catholicism rejects fideism (the belief that faith has no rational component) as well as rationalism (the view that we can believe only what can be rationally demonstrated to be true).
2.God created the world, so it is good. There is no question of an ongoing battle between two coequal (or nearly coequal) forces: God and Satan. The forces of evil have been overcome once and for all in Jesus Christ. The created order, although fallen and wounded by original sin and the actual sins of humankind, is nevertheless redeemed by Christ and renewed by the Holy Spirit.
3.Although God alone saves us, we cannot be saved without our own cooperation. This teaching is encapsulated in a formula attributed to Ignatius of Loyola (d. 1556); namely, that we should pray as if everything depended upon God, and work as if everything depended upon ourselves.
4.Grace really transforms and sanctifies us. Our sins are not simply covered over. We have become new creatures in Christ and temples of the Holy Spirit.
5.Jesus Christ is our Redeemer, who is truly divine and human. Because he is divine, his suffering, death, and Resurrection on our behalf are of infinite value. And because he is human, we are taken up with him into the mystery of redemption.
6.The God who created us and who redeemed us is a triune God: creator, redeemer, and sanctifier; Father, Son, and Holy Spirit. Each person is God, yet there is only one God.
7.Mary is the Mother of God and the Mother of the Church. She is the firstborn of those who have been redeemed and is a type, or symbol, of the Church through her faith in, and readiness to abide by, the word of God. The Church does not place Mary on a coequal basis with her Son, nor does it require its members to believe in any of the apparitions attributed to her by others.
8.The Church is necessary for salvation because it is the Body of Christ, continuing his mission for the sake of the coming reign of God. Although it will not come about until the end of history, God’s reign is already present in mystery, in the Church and in the world. God wills the salvation of all.
9.The Church is essentially sacramental, signifying and celebrating the presence and activity of God through the seven sacraments, especially the Eucharist.
10.We are called to live in accordance with the gospel in our own individual lives and also to contribute to the common good in the world around us. The sources of morality are to be found not only in the Bible and the official teachings of the Church, but also in every human heart (natural law).
11.We are all destined for eternal happiness in heaven, but it is at least conceivable that some few may totally and with full deliberation reject the gift of salvation. Hell is for them the state of eternal absence from God. For others a period of purification, called purgatory, may be necessary to prepare them for the vision of God. The once-popular belief that infants who die without Baptism enter a state of natural happiness known as Limbo is not an official teaching of the Church, and no Catholic is bound to hold it.
12.The Catholic Church has assumed many different organizational forms throughout its history. Although there is a fundamental equality of members by reason of Baptism, some are given special ministerial responsibilities. For Catholics, the Bishop of Rome has a unique ministerial function: to stand in Peter’s place as the proclaimer of faith to the universal Church and as an instrument of unity.
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What is a miracle?
What is Vatican II?
What is the Church's history?
What does the Church say about homosexuality?
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Catholics and the Bible
WHERE DOES THE BIBLE COME FROM? AND HOW DID IT GET FROM THERE TO HERE?
Many of us think of the Bible as one book. But it’s actually more like an entire library. In fact, the word bible literally means little library. So if you set out to read the Bible like a novel, you’ll probably grow frustrated, because it would be like trying to get through all the books in the local library. And, as in any library, the Bible has many different kinds of writings, including prayers, genealogies, histories, poetry, letters, short stories, love songs, historical narratives, dramatizations, parables, and on and on.
What the Bible actually contains are the records of 4,000 years of Judeo-Christian history and culture. Even before writing materials were invented, the many stories included in our Bible were handed down from generation to generation by word of mouth. We call this the oral tradition.
As time passed, the ancient Israelites began to write down their stories about God and God’s people. We have some writings that date back 1,000 years before Jesus. But most of the Old Testament was written between 300 and 500 years before the time of Jesus. Whenever he himself referred to the Scriptures, he meant these writings. The first biblical writings were put on scrolls made of papyrus. Papyrus is a type of paper that’s made from reeds that grow by the Nile River.
The oldest scrolls we have date from the century before Jesus was born. They were discovered in 1947 in caves near the Dead Sea. Papyrus isn’t very durable, but the Dead Sea scrolls were sealed in stone jars that preserved them. They contain many of the books that we now know as the Old Testament.
The stories of Jesus and the apostles that we call the New Testament were also first written on papyrus scrolls. The oldest copies of these scrolls date to the third century. We actually have only a few fragments of these early scrolls, but we know that they existed. The oldest fragment we have is just a scrap from the Gospel of John. It was found in Egypt, and dates to about 130 years after Christ. Written on this tiny papyrus fragment is Pilate’s infamous question, “What is truth?”
Almost 300 years after Jesus, a new way of making books was invented. It was called acodex. A codex consisted of manuscript pages made of animal skins and held together by stitching. Several books could be bound together in this way. The Codex Sinaiticus is the oldest such codex, and it was found preserved in the monastery of Saint Catherine in the Sinai Desert in the 19th century. At the time it was discovered, the monks there were using it as a platform for their lectern.
BUT ISN'T THERE JUST ONE BIBLE?
Actually, no.
Once people began collecting various manuscripts into a codex, they had to determine which of the stories were to be accepted as the true revelation of God’s word and which were to be rejected. The books that were accepted became part of the canon of Scripture. The word canon means rule, and it originally referred to a measuring rod. So, the books in the canon are those that measure up to some standard.
For example, there were a lot of sacred books circulating in the early centuries after Jesus. Nearly everyone wanted to tell the story of Jesus in their own way, with their own slant or purpose. Eventually, Church authorities had to decide which books contained the authentic message of Scripture.
For a long time the canon was kind of flexible. In fact, it actually varied from group to group in the early Church. In the first four centuries there was no formal canon and people were often confused as to which books to use.
In the year 150, for example, a prominent theologian named Marcion came up with his own canon. He hated the Jewish people, so he decided to throw out the Old Testament. He believed that Jesus, the Word of God, had sprung from the head of God. He accepted the letters of Paul in his canon, but he rewrote the Gospel of Luke. And he even included some books of his own!
Marcion's canon brought a reaction from other leaders in the church. St. Ireneus of Lyon, who discovered that many of the women in his congregation who had fallen under Marcion’s influence were leaving their husbands, wrote five volumes against heretics. Then he came up with his canon, which included the four Gospels we now have. But his criteria for having four Gospels was rather curious: he carefully explained that there could be only four gospels since there were four corners of the world and four winds!
At Rome, the canon included the four Gospels, the thirteen letters of Paul, the letter of Jude, 1 Peter, 1 and 2 John, the Wisdom of Solomon, the Book of Revelation and something called the Apocalypse of Peter.
Other canons in other churches included the Epistle of Barnabas, the Shepherd of Hermas and the Acts of Paul. At Alexandria, they used the letters of Clement of Alexandria. Several churches (including the churches at Alexandria and Antioch) would not include the Book of Revelation. The Letter to the Hebrews was accepted in the East, but not in the West. And there were many gospels.
The word gospel actually means God-story. One of these God-stories is the gospel of Thomas. It consists of sayings attributed to Jesus. But because it wasn’t included in the original canon, it was lost to us until the discovery of the Dead Sea Scrolls in 1947. At that time, archeologists and scholars were amazed to find 54 other titles, including the infancy narrative of James, the gospel of Peter, the gospel of Philip, the gospel of Mary, the Acts of Paul and Techla and a host of others. While there’s no question that these texts are as old as the Scriptures we have in our canon, they were not and still are not included in our canon. The reason is that they presented a theology that was and continues to be opposed to the theology of the mainstream Church. And because they were written by groups of people who were in opposition to the mainstream Church, they were buried by the writers when church authorities finally agreed on a canon at the beginning of the fourth century.
At that time, the pope commissioned St. Jerome to translate both the Old and New Testaments into Latin. The books to be included in the New Testament canon were only those that were actually connected to the apostles and those which conformed to the faith of the Church. Those books in the first official canon were the four Gospels, the Acts of the Apostles, the Book of Revelation, 13 letters attributed to Paul and eight other letters. Although they were subsequently disputed, these books are still known to us as the New Testament. What Jerome produced (after 25 years’ work) was called the Vulgate (a word which means the language of the people) and it contained not only the New Testament, but a version of the Old Testament known as the Septuagint.
The Septuagint
The earliest versions of the Old Testament were written in Hebrew. But many Jews spoke Greek and wanted to read the Scriptures in their own language. So, a couple centuries before Christ, the sacred scrolls were been translated into Greek.
Legend has it that 70 Jewish scholars went from Jerusalem to Alexandria, a great center of learning, and spent 70 months translating the texts. The resulting Greek version was called the Septuagint, which means 70. This translation also included seven books originally written not in Hebrew but in Greek: First and Second Maccabees, Judith, Baruch, Tobit, Sirach and Wisdom.
Having a Greek as well as a Hebrew version of the sacred books wasn't a problem until the temple was destroyed by the Romans in 70 C.E. Jews were scattered from their homeland, carrying their sacred scrolls with them.
In an attempt to return some kind of order to the Jewish community, scholars gathered at Jamnia in 90 C.E. There they formed a canon of 39 books of Scripture, chosen from the Hebrew collection. This created a problem for Greek-speaking Jews living in Alexandria because they wanted to keep the Greek books that hadn’t been included. So two Old-Testament canons were in circulation at the time Saint Jerome made his Latin translation, the Jamnian or Hebrew canon and the Alexandrian or Septuagint canon. Since the New Testament books had all been written in Greek, and so many early Christians had relied on the Septuagint when they wanted to read the sacred Scriptures from their Jewish heritage, St. Jerome used the Septuagint in the Latin Vulgate.
Finally, an English translation
Throughout the Middle Ages, the Latin Vulgate was used by the entire Church. But, as Christianity spread throughout Europe, fewer and fewer people understood Latin. So scholars produced translations from the Vulgate into the language of the people around them. That meant that they were working from translations that were, by that time, several times removed from the original language: from Hebrew into Greek into Latin into whatever language came next.
An English version of the entire Bible was produced by John Wycliffe between 1380 and 1382. By that time, the Vulgate had been used for almost a thousand years. Wycliffe’s translation was condemned by the Church, and its copies were burned. In 1525, William Tyndale completed a translation of the New Testament. He had the audacity to work not from the Latin Vulgate but from the original Greek text. His version was suppressed and Tyndale was put to death.
When English Protestants requested an English-language translation of King Henry VIII, Sir Thomas Cromwell officially approved an English translation made by Miles Coverdale. It was based on the work of Tyndale.
On February 10, 1604, King James I of England ordered that a new and better translation of the Bible be made, and a group of scholars was named to begin the work. This “new” Bible was to be translated directly from the Hebrew and Greek. The result was the most influential English translation used by Protestants and Anglicans, the King James Version of 1611.
But English-speaking Catholics were not to be denied. When Church authorities discovered what the protestants were doing, they arranged for an English translation of their own. It was made from the Latin Vulgate, and was completed by George Martin, an Oxford biblical scholar, under the sponsorship of William (Cardinal) Allen. Cardinal Allen was forced by the Protestants to leave England in 1565. He established a college in Douay, France, to train Catholic missionary priests for the conversion of England. The English translation appeared in two French cities, Douay and Rheims, at almost the same time as the King James Version of 1611. This English version is known as the Douay-Rheims Bible. This translation was used by English-speaking Catholics for over 350 years, until the New American Bible replaced it gradually in the early 1970s!
By the 20th century, nearly every biblical scholar and translator relied on the original Hebrew and Greek manuscripts for new translations into modern languages. Today, we can find several English translations from the original texts. They are all accurate translations and the meaning is the same, but the English phrasing varies.
BUT WEREN'T CATHOLICS DISCOURAGED FROM READING THE BIBLE?
While personal interpretation that departed from Church tradition was discouraged, the Church has always encouraged the reading of Scripture, and has even provided for its reading. The Church instructed people from the Scriptures through readings and singing in the liturgy, through mystery plays, through artworks, through altarpieces and stained-glass windows that depicted scenes from the Bible.
Throughout the Middle Ages, monks hand-copied the entire Bible. Some of the most beautiful copies were made in Irish monasteries. Ireland, in the Middle Ages, was at the edge of the known world, and literate people fled there when barbarian hordes raced through the rest of Europe, burning and looting everything in their path. The most renowned copy is the Book of Kells, which was produced in the ninth century.
But hand-copying Bibles was a lengthy and demanding task. It often taking many years to complete, and only the very rich could afford such expensive books. A German inventor by the name of Johannes Gutenberg changed the world in 1460 when he invented movable type for the printing press. Bibles could not only be mass-produced, but could also be made available, less expensively, to anyone who could read.
WHAT'S THE DIFFERENCE BETWEEN PROTESTANT AND CATHOLIC BIBLES?
In the 16th century, a Catholic priest and Augustinian monk by the name of Martin Luther protested against the Church over 95 different things he didn’t like. He loved the Scriptures, and thought that the Church had long-neglected its relationship to God’s word. When he left the Church, he had a German translation of the Bible made, and even did some of the translation himself. But it was a selective translation. What Luther did was to actually establish his own canon. He left out books of the Bible he didn’t agree with. In addition to that, he used the Hebrew version of the Old Testament, rather than the Greek. He may have deliberately done this so that he could exclude the Second Book of Maccabees, on which the Catholic Church founded its doctrine of purgatory. One of Luther's major criticisms of the Catholic Church was the practice of buying and selling indulgences, an abuse of the teaching on purgatory.
Luther omitted from the New Testament the Letter to the Hebrews and the Letter of James. The Letter of James is that book which states that faith without good works is dead, and Luther claimed that faith alone was necessary for salvation. The Letter to the Hebrews emphasized the priesthood of Jesus.
The New Testament letters were restored to the Protestant canon in 1700, but Protestant Bibles still exclude those seven books from the Greek Old Testament (although many print them in a separate section called the Apocrypha, a word that means of dubious value).
For Catholics, the Council of Trent (1545) wanted to protect the Bible from further depletion or abuse, so it formally closed the canon and forbade the reading of translations not approved by the Church. The Douay-Rheims English translation was approved and circulated from 1635 on. Catholics used this translation until the mid-20th century. Translations into other European languages were likewise approved.
Today, Catholics and Protestants accept the same 27 inspired books as making up the New Testament, but not the seven disputed books of the Old Testament. Even Catholics call Tobit, Judith, Wisdom, Sirach, Baruch and 1 and 2 Maccabees, and some sections of Esther and Daniel deuterocanonical. Essentially, that means they are sort of canonical.
Interpreting the Scriptures
Reading the Bible today not only raises problems of language and culture, but also ofscience and history and even morality. The Bible can be accurately quoted to promote war and domination of one race over another, to endorse slavery and anti-Semitism, to prop up patriarchal structures and blatant sexism. All of these problems beg for interpretation.
Unfortunately, too many Catholics, in their enthusiasm for Scripture, are attracted by a fundamentalist approach that is familiar to some charismatic Protestant denominations. Fundamentalism claims that the Bible is literally the word of God, that every word of the Bible was virtually dictated by God to the sacred authors in much the same way that a boss would dictate a letter to a secretary. Therefore, it is to be taken literally as completely free of any kind of error and it has absolute authority. This kind of approach requires no interpretation.
Equally unfortunate are other Catholics who are attracted by a kind of radical liberalism associated with secular studies. They tend to look at the Bible as only a book just like any other book. Faith and Church tradition are essentially irrelevant to them. They fail to see in the Bible an encounter between God and humanity, it and becomes nothing more than a source of historical knowledge about ancient Israel and the first Christian communities.
Fundamentalism so overemphasizes the divinity of the Bible that it denies the text’s real human character. Liberalism so overemphasizes the human character of the Bible that it empties it of all divine revelation. The Catholic Church, by contrast, holds that the Bible is like the Word of God made Flesh in Jesus...it is both fully human and fully divine. Yes, the Bible is a witness to divine revelation. But it’s also a human text. It is not divine dictation.
Most of the Old Testament texts were composed gradually, often over centuries, by generations of people who wrote and revised material they first received as oral tradition. The New Testament texts were composed over a much shorter period of time, but they also began as oral traditions about Jesus told and retold in the first Christian communities. These traditions were gradually written down amid specific circumstances that determined what was included, emphasized or reshaped in the telling.
The biblical texts, then, bear all the marks of human composition: historical conditioning, prejudice, factual error and moral limitation, as well as deep theological and religious insight into the mystery of God’s relationship with humanity. It is this twofold character of the biblical text, its mysterious divine depths expressed in humanly fallible language, which makes interpretation necessary.
SO WHAT ARE WE TO MAKE OF SO MUCH DISAGREEMENT ABOUT THE BIBLE?
Remember, both the Old and the New Testaments developed only gradually and after much debate among both Jews and Christians. Once the canon was determined, squabbles over translations followed. Believe it or not, today there is far more agreement over the Biblical texts than at any other time in history.
While Christians agree on the composition of the New Testament, we do not agree on how to interpret these texts. There will always be tension between extremists. Most Catholics strive to stand in the middle.
There’s no question that we find in the New Testament four portraits of Jesus in the Gospels, a vision of the emerging Church in the Acts of the Apostles, keen insights into the development of Christian identity in 21 letters from St. Paul and others, and a Book of Revelation that presents, in fantastic and sometimes unimaginable images, that which awaits us all. Christians have always believed that, in the Old and New Testaments, God has completely revealed everything that is necessary for our salvation.
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The Gospels
WHAT ARE THE GOSPELS AND HOW DID THEY COME ABOUT?
Jesus was a Galilean peasant who wrote nothing. His native language was Aramaic, whereas the records of what he said, created later by others, exist only in Greek, with a few texts in further translation preserved in Latin, or Coptic, or other ancient language. The tradition has preserved only a few Aramaic words attributed to Jesus.
Accordingly, if Jesus spoke only in Aramaic, his original words have been lost forever. The words of Jesus recorded in the gospels are thus at best a translation from Aramaic into Greek or some other ancient language.
Surviving records
The original copies of written sources have completely disappeared. In fact, the oldest fragment of any portion of the New Testament now in existence dates from about 125 C.E., one hundred years after Jesus’ death. It is a tiny fragment of the Gospel of John. The next oldest fragments of Matthew and Luke date to about 200 C.E. The first complete copy of the Greek New Testament originates from the fourth century C.E.
Thus, three full centuries separate Jesus from the earliest complete surviving copies of the gospels. One full century separates him from the earliest surviving fragment. Furthermore, no two copies or fragments are exactly alike.
Before the Gospels
Written records of words attributed to Jesus undoubtedly go back well into the first century, perhaps even to a date as early at 50 C.E., a mere two decades after Jesus’ death, although neither copies nor fragments from those early years have been discovered. However, before the gospels were written, and even after they were written, the stories about Jesus circulated among his believers in oral form. Oral reminiscence rather than written record was the principal vehicle of transmission. The cultures and communities in which Christianity arose were essentially oral — all cultures were oral prior to the invention of writing, and most cultures, particularly those of the lower classes, continued to be oral until the invention of the printing press. In oral cultures and communities tradition is not fixed in writing, but is passed on as talk, and, as common experience proves, talk is more liquid, so to speak, than writing. The fluidity of talk is restrained only by two factors: the structure of the stories or sayings, and the use of fixed words or phrases. Otherwise, in oral communities those who passed on the tradition felt free to omit, invent, modify or enlarge the stories.
We no longer have access to the oral tradition that was alive in the first hundred years or so after Jesus’ death. But we do have immediate access, in Greek and related tongues, to the written deposit left by that tradition.
The Gospel of Mark
An anonymous author composed the Gospel of Mark shortly after the destruction of the temple in 70 C.E. Mark is responsible for forming the first chronological outline of the life of Jesus. He may also be responsible for the first connected account of Jesus’ passion (Mark 14-16). He reflects the early Christian view that God was about to bring history to an end in a apocalyptic conflagration.
The Gospel of Mark is attributed to John Mark, a companion of Paul and perhaps an associate of Peter. This attribution, like others in the ancient world, is the product of speculation.
Mark became quickly established in the Christian community as indicated by the fact that Matthew and Luke made use of his text in creating their gospels a few years later.
The Gospel of Matthew
An anonymous author compiled the Gospel of Matthew after the fall of Jerusalem in 70 C.E. and sometime before the Council of Jamnia in 90 C.E. This is the period when the Christian community was seeking its own identity over against Judaism, and when Judaism was attempting to recover from the loss of the center of its worship, the temple. Matthew can be dated to about 85 C.E., give or take a few years.
Matthew was composed in Greek and, in addition to its own unique material, contains material from Mark and Q*.
The Gospel of Luke
Luke and The Acts of the Apostles form a two-volume work by a single author which depict the emergence of Christianity on a world stage. It was composed around 85 C.E., during the same period as Matthew. Whereas Matthew was concerned with the Jewish reaction to Christianity, Luke is preoccupied with developments among the Gentiles.
The tradition that Luke the physician and companion of Paul was the author of Luke-Acts goes back to the second century. However, it is improbable that the author of Luke-Acts was a physician and it is doubtful that he was a companion of Paul. As in the case of the other canonical gospels, the author is anonymous.
*German scholars first proposed that Matthew and Luke drew upon the same source materials for some of the sayings they attribute to Jesus. These scholars began referring to this source as “Q”, which is simply the first letter in the word “Quelle,” German for “the source.”
The Synoptic Gospels
The principal sources for the sayings of Jesus are these three Synoptic Gospels. Synoptic means that they share a common view of Jesus, as distinguished, for example, from the Gospel of John. When laid out in parallel columns in a gospel parallels or synopsis, the similarities between and among them are striking. One form of similarity is the extensive verbal agreement involving all three.
A second type of similarity among the three Synoptics lies in the order of events and sayings. Matthew and Luke in general follow Mark’s order when they are copying from him. By contrast, when Matthew and Luke are taking their material from Q, they disperse the material in their gospels in very different ways.
To be sure, Matthew and Luke also have knowledge of still other traditions about Jesus which they incorporate into their gospels. For want of a better name, scholars refer to this material as special Matthew and special Luke. They do not necessarily represent written sources; the special material known to Matthew and Luke probably derives from oral traditon.
Mark and Q
A clear pattern emerges from the verbal agreements between and among the three synoptic evangelists.
•Matthew and Luke incorporate nearly all of Mark in their gospels. When copying Mark, Matthew and Luke generally follow his order of events and sayings.
•Mark contains very little material that Matthew and Luke have derived from Q and their special sources. Mark apparently does not know the other sources used by Matthew and Luke.
•Matthew and Luke incorporate large blocks of sayings material that are absent from Mark. Verbal agreement between Matthew and Luke is often high. This material does not appear in a common chronological order.
Since both Matthew and Luke are dependent on the chronological outline of Mark, Mark is responsible for whatever chronology we have of the life of Jesus. Matthew and Luke have no independent knowledge of that chronology. This is supported by the fact that when they draw on Q, they do not agree about where items should be placed in the Markan outline.
The Q-source lacked chronology. Q was probably a collection of the sayings of Jesus arranged much like the Book of Proverbs. It contained very little biographical material; it had no birth or childhood stories and no passion narrative.
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Reading the Bible
When reading the Bible, Catholics are encouraged to take an intelligent, spiritual approach.
Listed here are 10 points for fruitful Scripture reading.
1.Bible reading is for Catholics. The Church encourages Catholics to make reading the Bible part of their daily prayer lives. Reading these inspired words, people grow deeper in their relationship with God and come to understand their place in the community God has called them to.
2.Prayer is the beginning and the end. Reading the Bible is not like reading a novel or a history book. It should begin with a prayer asking the Holy Spirit to open our hearts and minds to the Word of God. Scripture reading should end with a prayer that this Word will bear fruit in our lives, helping us to become holier and more faithful people.
3.Get the whole story! When selecting a Bible, look for a Catholic edition. A Catholic edition will include the Church's complete list of sacred books along with introductions and notes for understanding the text. A Catholic edition will have an imprimatur notice on the back of the title page. An imprimatur indicates that the book is free of errors in Catholic doctrine.
4.The Bible isn't a book. It's a library. The Bible is a collection of 73 books written over the course of many centuries. The books include royal history, prophecy, poetry, challenging letters to struggling new faith communities, and believers' accounts of the preaching and passion of Jesus. Knowing the genre of the book you are reading will help you understand the literary tools the author is using and the meaning the author is trying to convey.
5.Know what the Bible is – and what it isn't. The Bible is the story of God's relationship with the people God has called to Godself. It is not intended to be read as history text, a science book or a political manifesto. In the Bible, God teaches us the truths that we need for the sake of our salvation.
6.The sum is greater than the parts. Read the Bible in context. What happens before and after – even in other books – helps us to understand the true meaning of the text.
7.The Old relates to the New. The Old Testament and the New Testament shed light on each other. While we read the Old Testament in light of the death and resurrection of Jesus, it has its own value as well. Together, these testaments help us to understand God's plan for human beings.
8.You do not read alone. By reading and reflecting on Sacred Scripture, Catholics join those faithful men and women who have taken God's Word to heart and put it into practice in their lives. We read the Bible within the tradition of the Church to benefit from the holiness and wisdom of all the faithful.
9.What is God saying to me? The Bible is not addressed only to long-dead people in a faraway land. It is addressed to each of us in our own unique situations. When we read, we need to understand what the text says and how the faithful have understood its meaning in the past. In light of this understanding, we then ask: What is God saying to me?
10.Reading isn't enough. If Scripture remains just words on a page, our work is not done. We need to meditate on the message and put it into action in our lives. Only then can the word be "living and effective."(Hebrews 4:12).
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The Biblical view of Homosexuality
WHAT PART DOES THE BIBLE PLAY IN DETERMINING THE CHURCH'S TEACHING ON HOMOSEXUALITY?
Unlike some other Christian churches, the Catholic Church does not rest its teaching on the Bible alone. But the Church does appeal to the Bible to support its teaching about natural law. Church documents have claimed that, from the book of Genesis to the end of the Christian Testament, there is constant opposition to homogenital acts.
However, contemporary Bible scholars raise many questions about the matter. Read within the context of their own historical and cultural backgrounds, the Bible texts do not address adult, loving homosexual relations as we understand them today.
WHAT WAS THE POINT OF THE BIBLE TEXTS IF NOT TO CONDEMN HOMOSEXUALITY?
It is not easy to summarize briefly the body of research on homosexuality in the Bible. But these are the interpretations that some scholars propose:
◾The story of Sodom in Genesis 19 is about offense against the sacred duty of hospitality. That is how Ezekiel 16:48-49 and Wisdom 9:13-14 interpret this text. The attempted male rape only heightens the atrocity of this offense.
◾Leviticus 18:22 does forbid male-male sex as an "abomination." But the word simply means an impurity or a religious taboo — like eating pork. As in the case of Catholics who used to be forbidden under pain of mortal sin to eat meat on Friday, the offense was not in the act itself but in the betrayal of one's religion. The ancient Jews were to avoid practices common among the unclean Gentiles.
◾Romans 1:27 mentions men having relations with men. But the terms used to describe them are "dishonorable" and "shameless." These refer deliberately to social disapproval, not to ethical condemnation. Moreover, according to Paul's usage, different from the prevalent Stoic philosophy of the day, para physin ("unnatural") would best be translated "atypical" or "beyond the ordinary." So it bears no reference to natural law. And it can imply no ethical condemnation because in Romans 11:24 God is said to act para physin. Paul sees gay sex as an impurity (see Rm. 1:24), just like uncircumcision or eating forbidden foods. He mentions it to make the main point of his letter, that purity requirements of the Jewish Law are not relevant in Christ Jesus.
◾1 Corinthians 6:9-10 and 1 Timothy 1:8-10 list arsenokoitai among those who will be excluded from the Reign of God. This obscure term has been translated "homosexuals" but its exact meaning is debated. It certainly does not include women but only some kind of male sexual offenders. If it does refer to men having sex with men — which is dubious — it must be interpreted in light of the abuse and licentiousness commonly associated with male-male sex in the Roman Empire.
◾Finally, Genesis 1-3 shows Adam and Eve created for mutual companionship and procreation. These accounts use the most standard of human relationships to teach a religious lesson. The point is the love and wisdom of God, who made all things good and wills us no evil. Nothing suggests the biblical authors intended a lesson on sexual orientation.
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The Meaning of Prayer
HOW DO CATHOLICS DEFINE PRAYER?
A simple definition of prayer is: turning one’s attention to God. Catholics are encouraged to pray frequently — not only when they’re in church but at other times as well: at home or out walking or in a favorite quiet place. Prayer is like a friendship. If you asked friends why they spend time together they’d probably say it’s because they just like being together. That’s how it is with prayer. At its heart, prayer is a relationship - our relationship with God. Saint Teresa of Avila once said, “Prayer in my opinion is nothing else than an intimate sharing between friends; it means taking time frequently to be alone with God who loves us.” Thus, prayer isn’t valuable because of what it’s able to accomplish. It’s valuable just because of what it is.
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The Language of Prayer
WHY DOES THE CHURCH PRAY IN LATIN, GREEK AND ARAMAIC? WHAT IS THE BEST LANGUAGE FOR PRAYER?
Quite simply, the best language of prayer is the language of the heart. Whatever we would talk about with our closest friends is what we can talk about with God. Using our own words to say what we want and need with sincerity and honesty is the most effective way of talking with God. We can thank God, compliment God, tell God we’re sorry, talk about our lives. Sometimes we might even grumble to God.
But there’s another essential element of prayer — listening. We need to talk with God but we also need to listen. We may not hear with our ears, but we can hear with our hearts. Inspirations and feelings about the closeness of God are some of the ways God speaks to us.
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The Beginning of Prayer
WHAT IS THE SIGN OF THE CROSS AND WHY DO CATHOLICS BEGIN EVERY PRAYER WITH IT?
The Sign of the Cross is a prayer that dates to the second century, when Christians would trace it on their foreheads with their thumbs so that they could recognize each other during times of persecution. The present Sign of the Cross has been in use since the 13th century. It is made by taking the right hand and touching it to your forehead, breast, left shoulder, and then right shoulder. The Sign of the Cross is accompanied by the verbal formula honoring the Trinity of persons in one Godhead. It is the traditional way Catholics begin and end their prayers.
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When Words Won´t Come
WHAT IF I CAN'T EXPRESS MY PRAYERS IN MY OWN WORDS?
Catholics have a treasury of many different prayers. Repeating a prayer helps to focus attention on God and quiet our minds. Different prayer forms also help us when we don’t know what to say. Many people say, “I love you” to show feelings for those they care about. Millions have used the same words, because those words are often the best way to express a feeling. Catholics repeat certain prayers because they’ve found those prayers to be the best way to express certain thoughts to God. Another advantage to repeating prayers is that doing so allows people to join together, speaking to God in the same words, expressing a beautiful union as a Church and as sisters and brothers in Christ.
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Prayers of Intercession
WHAT ARE INTERCESSORY PRAYERS?
All who are baptized are charged to offer constant prayer to God for the world, the Church, the poor, all in need and those who have died. This intercession is a part of morning and evening prayer and of the Sunday Eucharist. The most familiar type of intercessory prayer is the “Prayer of the Faithful” at the Mass. Probably the best known prayer of Christianity is a prayer of intercession: The Lord’s Prayer.
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Prayers of Praise and Thanksgiving
WHAT IS THE GLORY BE?
Praise and thanksgiving are frequently woven together in Christian prayer. This is seen most clearly in the Eucharistic prayer. Prayers of praise and/or thanksgiving include The Little Doxology, or “The Glory Be” prayer. The Greater Doxology is the Gloria we pray at the Mass:
The "Glory Be"
Glory to the Father, and to the Son, and to the Holy Spirit:
As it was in the beginning, is now, and will be for ever. Amen.
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Litanies
WHAT IS A LITANY?
The litany is a way of praying found among many peoples. It is a prayer made to be repeated: one phrase coming over and over again so that the person praying is caught up in the prayer itself. Often litanies are chanted. The Litany of the Saints is part of the Church’s liturgy on occasions like baptism and ordination. It may be lengthened to include the names of other saints.
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Psalms and Canticles
WHY IS THE PSALTER CALLED THE PRAYER BOOK OF THE CHURCH?
The psalms are the basic prayer texts of Jews and Christians. For the Church, they are the core of daily prayer. At Sunday Eucharist the psalms are the song and reflection of the assembly. The Psalter — the Bible’s collection of 150 psalms — is our prayer book and the touchstone of all our other prayers.
Canticles are psalm-like texts that occur outside the Book of Psalms. Christians pray each morning the Benedictus or Canticle of Zechariah; each evening the Magnificat or Canticle of Mary; each night the Nunc Dimittis or Canticle of Simeon. All three are found in the gospel of Luke; all are filled with the images of older psalms and canticles from the Hebrew Scriptures.
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Mass Prayers
ARE THERE PRAYERS I CAN SAY BEFORE OR AFTER HOLY COMMUNION?
In addition to the Eucharistic prayers of the Mass and the texts of the communion rite, the Church has many prayers that are appropriate before and after holy communion. Most of these, like the one given below, date from the 12th century or later.
Anima Christi
Soul of Christ, sanctify me.
Body of Christ, heal me.
Blood of Christ, drench me.
Water from the side of Christ, wash me.
Passion of Christ, strengthen me.
Good Jesus, hear me.
In your wounds shelter me.
From turning away keep me.
From the evil one protect me.
At the hour of my death call me.
Into your presence lead me,
to praise you with all your saints
for ever and ever.
Amen.
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Prayers to Mary
DO CATHOLICS PRAY TO MARY?
No, Catholics pray through Mary. From its first generations, the Church has invoked Mary in prayer. The Hail Mary is the most well-known Marian prayer, and is the basis for The Angelus and The Rosary. It begins with two biblical verses, translations of the words of the Archangel Gabriel in Luke 1:28, and the words of Elizabeth in Luke 1:42. In concludes with a petition for intercession that acknowledges Mary as the Mother of our Savior. From prayer texts of the earliest centuries, the Hail Mary gradually became a popular prayer by the end of the twelfth century, and its recitation was officially urged and encouraged.
The Hail Mary
Hail, Mary, full of grace, the Lord is with you!
Blessed are you among women, and blessed is the fruit of your womb, Jesus.
Holy Mary, mother of God, pray for us sinners, now and at the hour of our death. Amen.
The Rosary
The rosary is another prayer that, in its repetition, draws us into contemplation of the mysteries of our salvation. The rosary begins with the Apostles’ Creed, followed by the Lord’s Prayer and three Hail Mary’s. Each of the five decades is made up of ten Hail Mary’s, preceded by the Lord’s Prayer and followed by the Glory to the Father. The rosary concludes with the “Hail Holy Queen”. Each decade has traditionally been given to pondering one aspect of the paschal mystery. Most often, the rosary is prayed with beads that denote each prayer.
It is traditional to pray the five decades of one of the mysteries of the rosary. According to custom, the joyful mysteries are used on Mondays and Thursdays and on the Sundays of Advent; the sorrowful mysteries are used on Tuesdays and Fridays and on the Sundays of Lent; the glorious mysteries are used on Wednesdays and Saturdays and on the remaining Sundays of the year.
1. Make the Sing of the Cross and say the Apostles’ Creed.
2. Say the Our Father.
3. Say three Hail Marys.
4. Say the Glory Be; announce the First Mystery.
5. Say the Our Father.
6. Say ten Hail Marys while meditating on the Mystery.
7. Say the Glory Be; announce the Second Mystery.
8. Say the Our Father.
9. Repeat steps 6, 7, and 8, continuing with the Third, Fourth, and Fifth Mysteries.
The Joyful Mysteries
1. The Annunciation (Luke 1:30-33)
2. The Visitation (Luke 1:50-53)
3. The Nativity (Luke 2:10-11)
4. The Presentation (Luke 2:29-32)
5. The Finding of Jesus in the Temple (Luke 2:48-52)
The Sorrowful Mysteries
1. The Agony in the Garden (Matthew 26:38-39)
2. The Scourging at the Pillar (John 19:1)
3. The Crowning with Thorns (Mark 15:16-17)
4. The Carrying of the Cross (John 19:17)
5. The Crucifixion (John 19:28-30)
The Glorious Mysteries
1. The Resurrection (Mark 16:6-8)
2. The Ascension (Acts 1:10-11)
3. The Coming of the Holy Spirit (Acts 2:1-4)
4. The Assumption of Mary (Song of Songs 2:3-6)
5. The Coronation of Mary (Luke 1:51-54)
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Prayer in Other Languages
WHY DO CATHOLICS SOMETIMES PRAY IN OTHER LANGUAGES?
The Scriptures that Jesus and his disciples knew were written in Hebrew. The spoken language of that time was Aramaic, another Semitic language. Greek became a common language of Christians as Paul and others preached the gospel to non-Jews. The gospels and letters of the New Testament were written in Greek. Latin, the language of the common people in Rome, gradually took the place of Greek for the Western Church. While the Scriptures and liturgies of the Church are now read and celebrated in hundreds of languages, some words and phrases from these beginnings remain as a witness to our history, to put into our lips some of the same words spoken by our ancestors.
Alleluia
From the Hebrew for “Praise the Lord!” Saint Augustine wrote, “Here we chant in hope, there, in possession; here it is Alleluia en route, there it is Alleluia on arriving home.” Jewish and Christian liturgies make use of the alleluia as an acclamation. In the West, Christians do not use this acclamation during Lent.
Amen
A Hebrew word meaning “It is true!” or “So be it!” Revelation 3:14 makes “Amen” a title of Christ. With this acclamation, Jews and Christians commit themselves to what has been spoken in prayer.
Hosanna
An expression that, in its Hebrew origin, was an acclamation praying for safety or salvation. It has been used in both Jewish and Christian liturgy.
Kyrie eleison
A Greek prayer that is translated, “Lord, have mercy.” This litany response was retained in Greek even after the liturgy of the Western Churches came to be celebrated in Latin. As an acclamation of God’s mercy, it is a word of joy and praise.
Veni, Domine Jesu
Latin for “Come, Lord Jesus.”
Gloria in excelsis Deo
The first Latin words of the hymn sung by the angels in Luke 2:14. In a longer form, the Gloria became a morning prayer of Christians and today is often part of the introductory rites at Sunday Mass.
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The Seven Sacraments
WHAT IS A SACRAMENT?
We are a sacramental Church. We believe that the sacraments are celebrations of a reality that already is. These celebrations recognize that God’s grace is present always and everywhere, and they make that grace more real to us. The sacraments enable us to taste and see, to touch and hear and smell the very presence of God.
As ritual celebrations of something that already is, the sacraments make the “already is” more present, more intensified, more sacred. Think of your own birthday. On your birthday, you go about your routine and the people who know it's your birthday may acknowledge that reality with kind wishes. But it doesn't really feel like your birthday until friends and loved ones gather together and carry out the customary birthday rituals: they bring out the birthday cake and sing the birthday song; they ask you to make a birthday wish and blow out the birthday candles; then they give you birthday cards and gifts. In other words, the rituals surrounding your birthday — a reality that already is — help to make the “already is” more of a reality.
So it is with sacraments. They are ritual actions — not things — that intensify the presence of God. To be sure, these actions have things that are associated with them, but sacraments are more about actions. They may appear, at first glance, to be very ordinary actions such as bathing or eating or drinking or touching. But what makes them sacraments is that they put us in touch with the sacred or divine presence within our life here and now. At the same time, they give us a glimpse of what the fullness of God’s presence will be like in the world to come.
HOW DO THE SACRAMENTS DO THAT?
Remember that sacraments are more than things like water and bread and wine and oil. Sacraments are our encounter with the divine through the way we use those things. So, we enter into the waters of baptism, we break the bread and pour the wine, we anoint with oil. When these actions are celebrated by us who share a common faith, they reveal that God is right here with us and for us.
And it’s not just any God we meet in the sacraments. Not some generic Higher Power in the sky. We meet the Father of Jesus in the sacraments, because the sacraments are actions that unite us to Jesus. They unite us to the love of God that Jesus revealed in his own presence, and they unite us to the trust that Jesus had in God’s love. That trust was strong enough to take on even our greatest fear — death — and reveal life beyond death.
IS THE CHURCH THE ONLY PLACE TO FIND THESE SACRAMENTS?
The Church teaches that Jesus is the primary sacrament. It is Jesus, by his life, death and resurrection, that forever makes God present to us. And from Jesus we have a community of believers. This community, then, is a kind of secondary sacrament. When we gather as Christ’s Body, with Jesus himself as our head, we move from being a scattered and fragmented bunch of individuals to being a more focused, more intensified, more holy people of God. The community gathers and remembers by the power of the Holy Spirit, and in so doing, becomes the Church. When we are truly Church we reveal that Jesus is still present in our world.
WHY ARE THERE SEVEN SACRAMENTS?
It’s important to remember that our ancestors in the faith understood that the number seven represented limitless or infinite. In developing the sacraments, the Church simply tried to ritualize what Jesus did in his life. So, for example, we know that Jesus did certain things in his life. He welcomed people into his life of love, and he welcomed them openly. So the Church celebrates God’s welcoming presence through BAPTISM. Jesus also strengthened people who were weak. The Church celebrates God’s strengthening spirit in CONFIRMATION. Jesus nurtured the lives of others. And the Church celebrates God’s nurturing in the EUCHARIST. Jesus forgave unconditionally. So, the Church celebrates God’s unconditional forgiveness in RECONCILIATION. Jesus healed those who were sick in body, mind or spirit. The Church celebrates God’s healing presence in ANOINTING. Jesus led his people with complete devotion. The Church celebrates God’s devoted service through HOLY ORDERS. And Jesus loved without limit. The Church celebrates God’s unlimited love in MARRIAGE.
These are the sacraments of the Church. They are moments when we celebrate belonging to God and to each other, moments of healing, moments of commitment and service. They help us to live as a larger sacrament for the world, so the world may discover that God is with us. And we do these sacraments together — as a community of believers. Because in each sacramental celebration, we experience a personal and a corporate encounter with the Lord Jesus.
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Reconciliation
WHY IS THERE A SACRAMENT OF RECONCILIATION? CAN'T I JUST TELL GOD I'M SORRY FOR MY SINS AND BE FORGIVEN?
Reconciliation is perhaps the primary “good work” of Christians. Before anything else can be accomplished, we must be reconciled to one another. Jesus himself talked about how important is the work of reconciliation when he instructed his followers that they were not even to worship God before they had reconciled. The witness of his own life was one of complete dedication to the work of reconciliation.
Scriptural foundations
The scriptural basis for the SACRAMENT OF RECONCILIATION is the fact that Jesus came to forgive sins and to heal people of the wounded relationships which sin causes. The Gospel of John provides the scriptural basis for the Church to continue Jesus’ ministry of healing and reconciliation in the Sacrament of Reconciliation. Jesus tells his disciples: “If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained.”
A brief history of the sacrament of reconciliation
The Sacrament of Reconciliation has a rich history in the Church. In the early centuries, it was received only once in a person’s lifetime and only for the most serious sins. It involved a long period of penance so that the sinner experienced the seriousness of being separated from God and others. Over the centuries, a second way of celebrating the sacrament developed and became standard practice: repeated, private, individual, devotional confession to a priest.
The Sacrament of Reconciliation today
Today, the Sacrament of Reconciliation has developed even further. Those who celebrate God’s forgiveness in their lives begin with a brief proclamation of God’s Word. Then, penitents confess their sins, express their sorrow and their desire to do better. Priest-confessors invite the penitents to give evidence of their desire to do better by performing some kind of penance — anything from a simple prayer to a good deed. Finally, the priest, in the name of the entire Church, proclaims God’s forgiveness - absolves the penitent of sin. This individual absolution is a unique moment in the celebration of Reconciliation, for it is Christ who absolves the penitent’s sins through the person of the priest. Jesus loves each of us as individuals; and as individuals, we need to hear the Lord speaking directly to us. Finally, penitents are sent forth in peace. It’s a simple as that.
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The Liturgical Year
WHAT IS THE CATHOLIC LITURGICAL YEAR?
Quite simply, the Catholic liturgical year is a sacred way to organize our faith life. There are others. For example, we have a school year that extends from September to May. The fiscal year begins on July 1. The Church’s liturgical year begins on the First Sunday of Advent.
Even though we may have different ways of measuring time, the liturgical year contains a richness not found elsewhere. It offers us the possibility of seeing certain days and times as inspirational...as sacred...as ways of enlivening all the other aspects of our lives.
In the Beginning: Advent/Christmas
Just as the solar year is divided up according to seasons, the liturgical year is seasonal in nature. It begins with the season of ADVENT, which generally lasts about four weeks. Advent is a time of anticipation and preparation for the final coming of Jesus. It is the time when we recall that Jesus has come and will come again. So it is a time for yearning...a time to lament the fact that the kingdom has not yet come in its fullness...a time to face the reality of evil in our world.
The CHRISTMAS season comes next, lasting about three weeks. It’s a time to rejoice in what we already have, a time to remember that the kingdom we long for is being born in our midst, a time to celebrate the light of grace that shines through the darkness of sin.
Not So-Ordinary Time
Then comes a block of what we call WINTER ORDINARY TIME. To be sure, all of life has its rhythms. High points and low points alternate, special times give way to periods of routine. So too, in the liturgical year, there are high moments and more routine times. The great seasons of Advent/Christmas and Lent/Triduum/Easter make up about half of the liturgical year. The rest of the time is Ordinary Time. It is a quieter time, a time for reflection on the meaning of God’s saving deeds. Ordinary doesn’t mean common or dull, because for Christians no time is really ordinary. All time belongs to the Lord, and all time is sacred time. The term Ordinary Time comes from the word ordinal, which means counted. It is simply the way in which the Church organizes its calendar, assigning each Sunday a number, counting each week one after the other.
Lent/Triduum/Easter
Around the middle of February we enter the season of LENT. Lent extends for 40 days, and then ends quietly on Holy Thursday afternoon. These days are filled by the preparation: our catechumens prepare for baptism, and the rest of the baptized prepare to renew their baptismal commitment. These preparations open us to experience the conversion of heart that the Lord has made possible for us.
On Holy Thursday night, the Church begins a time of prayer and fasting, a time of keeping watch that lasts into the great Easter Vigil. Holy Week is concluded by what we call the TRIDUUM, or the Three Days. These days are the hinge of the year, the central moment around which all else revolves. These days give meaning to Lent, which preceded them, and to the Fifty Days of Easter, which follow them.
Then the season of EASTER begins. Our celebration of Easter is so important that it lasts 50 days. These are the days when the Church reflects on what it means to be church. We reflect on the meaning of our baptism and we ponder what baptismal living looks like. These 50 days of feasting challenge us to live the resurrected life of Christ..to live as a people who have been shaped by the resurrection.
We conclude our liturgical year with a long block of SUMMER & FALL ORDINARY TIME. This is a season of Sundays...covering almost six full months of the calendar. It is time for us to reflect on the teachings of the Lord, to dwell upon God’s word and see how well we are living out the great mysteries we celebrate.
Our Most Important Days
How do we prioritize our celebrations throughout the liturgical year? Well, the night on which we celebrate the Easter Vigil is the most important night of the whole year. It is the night when we recall how the people of Israel were freed from slavery, how the pillar of fire destroyed the darkness of sin, how Christians everywhere are restored to grace, how Jesus broke the chains of death. Just as we believe that the death and resurrection of Christ is the axis on which the history of the world turns, so too we believe that the Easter Vigil gives meaning to all the other nights and days of the year. It is the center of our liturgical year.
For Christians, Sundays are seen and celebrated as the first of all feasts. Sunday is the most ancient feast day of the church. Every Sunday we celebrate the day of creation and resurrection, the eighth day when the fullness of God’s kingdom is tasted. The Lord’s Day is our day to gather and give thanks and praise to God. We give thanks and praise, first of all, when we recall God’s gifts in creation and, most importantly, when we remember God’s saving deeds in Jesus Christ Our remembering is done according to a certain ritual, a liturgy, if you will, of word and Eucharist. And we value this gathering so much that we believe we can’t live without it.
Sprinkled throughout the year are about 150 other days on which we celebrate solemnities and feastivals, saints days and holidays. Some days even commemorate two or three separate saints. But they all draw us more profoundly into the life of the Lord, and they help us find a healthy rhythm of work and festivity, penance and rejoicing in the course of the year.
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Parts of the Mass
CAN YOU EXPLAIN THE PARTS OF THE MASS?
Each church gathers on the Lord’s Day to listen to the scriptures, to offer prayers, to give thanks and praise to God while recalling God’s gifts in creation and saving deeds in Jesus, and to share in holy Communion. In these rites of Word and Eucharist, the Church keeps Sunday as the Lord’s Day, the day of creation and resurrection, the “eighth day” when the fullness of God’s kingdom is anticipated.
The word Eucharist is from the Greek word for “thanksgiving,” and it is helpful to think of a traditional Thanksgiving Day celebration when trying to understand the Church’s celebration of Eucharist. On Thanksgiving Day, families typically gather together. They tell family stories, talk about what is currently happening in the lives of family members, and share dreams for the future. Of course, the family shares the Thanksgiving meal. Afterward, they go forth, renewed in love and fellowship.
Similarly, the Mass of the Christian community has rites of gathering, of story-telling, of meal-sharing, of sending. All those who gather constitute the assembly. One member of this assembly who has been ordained to the priesthood presides by leading the opening and closing prayers and the Eucharistic prayer. A member of the assembly ordained to the diaconate may assist the presider, read the Gospel, and, with permission, preach. Other members of the assembly are chosen and trained for various ministries: These are the readers, ushers, musicians, and Communion ministers. All of these ministers assist the assembly. It is the assembly itself, all those present, that does the liturgy.
While the liturgy is familiar to all who regularly join in the assembly, it is only learned through repetition, and is truly appreciated by all who carefully study it.
Introductory Rites: Gathering as God’s Family
The rites which precede the Liturgy of the Word help us to gather as a community. Mass does not begin when everyone is lined up or with the sounding of the first note of the opening song. In fact, the very act of gathering is itself a celebration of the power and mercy of God. Christ is present in the people who assemble in his name — even before the Scriptures are proclaimed or the bread is blessed and broken. The introductory rites help prepare the assembly to listen to the Scriptures and to celebrate the Eucharist together. The PROCESSION and ENTRANCE SONG are ways of expressing the unity and spirit of the assembly. The assembly stands during this procession, not to give honor to the priest, but to further express its unity in Christ as the celebration begins. The singing which accompanies this procession serves to unify the assembly in a common act of praise.
When the priest and other ministers reach the altar, they pay homage to it by bowing. The altar represents Christ, and the presiding minister greets the head of the house, as it were, before the celebration formally begins. He does this by extending his arms a bit, placing his hands on the altar, and touching the altar table with his lips. This kiss expresses the ancient custom of greeting a friend with a ceremonial embrace. Further honor may be given by incensing the altar.
After paying homage to the altar, the priest and attendant ministers go to their seats. The presider’s chair is an expression of the hierarchic structure of God’s people. In the person of his minister, Christ himself presides over the service; the presider represents him. The chair has a certain theological significance in that it represents an important office in the life of the community. Even in Jesus' time, the president of the synagogue sat on “Moses’ seat” facing the congregation; this chair distinguished him and showed him to be an ordained rabbi in Israel.
The SIGN OF THE CROSS follows the opening song. Although the Mass has already begun informally with the people assembled and the singing of the entrance song, the sign of the cross serves as a formal beginning to the Mass. This signing, when properly and devoutly traced from forehead (the seat of understanding) to breast (the seat of heart and feelings) and then from shoulder to shoulder (the points from which spring the arms and hands with which we work and bear fruit), becomes an eloquent expression of prayer, faith and devotion.
Next, in the GREETING the priest welcomes the people with outstretched arms and a wish for blessings. Both elements--gesture and word--occur in the greetings people use in everyday life. The words of the greeting are from scripture, although some presiders, in an effort to be more personable, have substituted more colloquial greetings for the biblical texts.
The PENITENTIAL RITE follows the greeting. It may be replaced by the blessing, and sprinkling with, holy water as a way of reaffirming the assembly’s identity as the baptized People of God. Renewal of baptismal commitment and conversion can take several other forms: The recitation of the traditional, if somewhat revised version of the Confiteor (“I confess, to Almighty God...”), followed by the Kyrie (from the Greek word for “Lord,” as in “Lord, have mercy”); an abbreviated Kyrie; or an expanded Kyrie with verses that sometimes take the form of a litany. The main focus of the penitential rite, at least on most Sundays, is not on the sinfulness of God’s people and their need to repent, but on God’s mercy and the gift of forgiveness. Awareness of this gift, recognition of the fact that all are forgiven sinners, provides the motive for praise and gratitude expressed in the Gloria.
The GLORIA, in use since the fourth century, is a festive hymn by which the Church, gathered in the Holy Spirit, glorifies and petitions God the Father and Jesus the Lamb. While the Gloria may be recited, this practice is really not desirable for such a venerable old hymn of praise.
The introductory rites come to their conclusion in the OPENING PRAYER of the presider. The Latin name for this prayer is collecta, from which the older English name collect was derived. The Latin word means “gathering” or “summoning up.” The opening prayer does indeed collect the prayers voiced in speech and in song up to this point in the liturgy. The invitation to prayer is usually followed by a pause for silent prayer so that each member of the assembly may include in his or her heart personal prayers and petitions. These prayers are then collected by the priest when speaking aloud the opening prayer. He stands with his hands in the gesture of the orant, that is, with his arms extended and his hands held open, palms upward. In the early Church, the entire community may have prayed in this manner (first-century paintings found in the Roman catacombs depict Christians at prayer in just this way). The “openness” of the gesture represented a freedom among God’s children that had been won for them by Christ. Although early Christians were forced to worship in secret, their manner of prayer exhibited a liberated spirit. With the opening prayer and the amen (a Hebrew word meaning “it is true”) of the assembly, the gathering of God’s people, their acknowledgment of God’s gift of mercy, their singing of the Church’s great hymn of praise, and their own personal prayers are all focused and summed up, bringing the introductory rites to an end.
Liturgy of the Word: Telling Our Story of Faith
The book of the Scriptures is now opened and all listen as lector and presider (or deacon) read from the ambo (lectern). The FIRST READING is normally from the Hebrew Scriptures, the SECOND READING from the letters of the New Testament, and the GOSPEL from the four evangelists. Over a three-year cycle, the church reads through the letters and Gospels and a portion of the Hebrew Scriptures. During the Sundays of Ordinary Time, the letters and Gospels are read in order, each Sunday continuing near the place where the previous Sunday’s readings ended. During Advent/Christmas and Lent/Easter, the readings are those which are traditional and appropriate to these seasons.
The Church listens to and — through the weeks and years — is shaped by the Scriptures. Those who have gathered for Sunday liturgy are to give their full attention to the words of the reader. A time of silence and reflection follows each of the first two readings. After the first reading, this reflection continues in the singing of the PSALM. After the second reading, the Gospel is proclaimed. This is the high point of the Liturgy of the Word. Since the fourth-century, the Gospel has been read or sung by an ordained minister. The minister prepares to proclaim the Good News by asking for God’s blessing. The assembly, meanwhile, uses ACCLAMATIONS such as Alleluia (a compound of two Hebrew words meaning “praise God”) to acknowledge and bear witness to the belief that Christ is present and speaking to them in the Gospel. All make the sign of the cross on forehead, lips and breast as an expression of entire dedication to Christ — in thought, word and action. Following the Gospel, a HOMILY brings together the Scriptures and the life of the community, and leads the assembly into the ritual action which follows (in the Mass, for example, the homily should lead the faithful to lift up their hearts to God in thanks and praise). The Liturgy of the Word continues with the Niceno-Constantinopolitan CREED (so named because it contains articles of faith defined at the Councils of Nicaea in 325 and of Constantinople in 381), which serves as a response of faith from the entire community, and concludes with the GENERAL INTERCESSIONS or prayers of the faithful. In these prayers, one of the oldest parts of the Mass, the assembly exercises its role as the priestly people of God on behalf of the entire world. The content of the intercessions is the intentions of the Church; the intentions of civil leaders; the salvation of the world; the needs of those in difficulty; the local community. The presiding priest, as the leader of prayer among the faithful, both exhorts the assembly to these prayers and concludes them.
Thus, the reading and hearing of God’s word — simple things that they are — are the foundation of our liturgical celebration. The public reading of Scripture and the rituals which surround this — silence and psalm and acclamation, posture and gesture, preaching and litany of intercession — gather the Church generation after generation. They gather and sustain and gradually make of us the image of Christ.
Liturgy of the Eucharist: Sharing Our Meal of Love
To do Eucharist means to give God thanks and praise. When the table has been prepared, the gifts are brought forth, and the assembly joins the presider in remembering the gracious gifts of God in creation and in God’s saving deeds. The center of this is the Paschal Mystery, the death of our Lord Jesus Christ which destroyed the power of death and his rising which brings us life. That mystery into which we are baptized we proclaim each Sunday at Eucharist. It is the very shape of Christian life. We find this in the simple bread and wine which stir our remembering and draw forth our prayer of thanksgiving. The bread that we break and the wine that we bless become our holy Communion in the body and blood of the Lord. We eat and drink and so proclaim that we belong to one another and to the Lord.
The members of the assembly quietly prepare themselves during the PREPARATION OF THE ALTAR. A corporal (a small, folded cloth which derives its name from the fact that during and outside of Mass the body or corpus of the Lord rests on it) is placed on the altar, along with a purificator (a still smaller cloth that serves chiefly for cleansing or purifying the cup). The Roman Missal or Sacramentary is then placed on the altar. The gifts are brought forward in procession by members of the assembly, and this procession is a symbolic expression of the fact that the people enter into the sacrifice of Christ. The presider takes the gifts to the altar.
Several short prayers and symbolic actions make up the PREPARATION OF THE GIFTS. These prayers are said inaudibly, as water is added to wine, as the bread and wine are held by the priest slightly above the altar, and as the priest washes his hands. The adding of water to wine was, in ancient times, often a matter of necessity. Ancient wines were heavy and thick, sometimes requiring as much as two parts water to one part wine to make them drinkable. When wines became the free-flowing, thin liquids with which we are familiar today, the mixing of water and wine came to symbolize the union of Christ’s divinity with our humanity.
The lifting of bread and wine slightly above the altar, and the prayer which accompany this action, is patterned after the ancient blessing prayers in the Jewish Passover Seder. The prayers begin by praising God as Creator of the world, who give us these gifts. They are God’s gifts to us, but they are also the fruit of human toil and thus the possession of the human givers. The givers bring them as representatives of themselves before God, so that by the transforming power of the Holy Spirit they may become the Bread of Life and the Cup of Salvation.
The washing of hands, like the adding of water to wine, began as necessity. Along with unleavened bread and wine, the congregation presented their gifts (money, food, livestock, etc.) for the poor and for sustaining the Church in its work. The priest’s hands were often soiled by the handling of many such gifts. Today, a symbolic meaning (that of purity of heart) is attached to what is no longer a necessary precaution.
The PRAYER OVER THE GIFTS marks the end of the preparation and of the first part of the Liturgy of the Eucharist. This prayer sums up the content and meaning of preparing gifts and community, and acts as a transition to the Eucharistic prayer.
The EUCHARISTIC PRAYER is the center and high point of the entire celebration. It has eight essential elements, which will be discussed later: thanksgiving, acclamation, epiclesis, institution narrative and consecration, anamnesis, offering, intercessions, and final doxology. Greek words and Greek-based terms abound in this list, reminding us of the history of the Mass as its celebration spread through the Greek-speaking cities of the ancient Roman Empire.
The presider, in the PREFACE DIALOGUE, invites all to lift up their hearts and gives thanks and praise to God. He then gives voice to reason for the assembly’s praise of God (God’s saving deeds past and present) in the PREFACE PRAYER, and the the assembly responds by singing the angelic acclamation of the thrice-holy God. The HOLY, HOLY, HOLY is an acclamation composed of a rich mosaic of scriptural texts. The opening lines from Isaiah describe his vision of the Lord during Temple service. The words “Hosanna in the highest,” come from the narratives of Palm Sunday in Matthew and Mark. From those same narratives, along with their parallel in Luke, comes the phrase, “Blessed is He who comes in the name of the Lord.” This is from Psalm 118:26.
The epiclesis (from the Greek word meaning “invocation”) follows. It is in the Eucharistic Prayer that we invoke the Holy Spirit to come upon the gifts of bread and wine and upon us. The priest, in an ancient symbolic gesture, extends his hands over the gifts in this invocation.
The Greek word anamnesis means “memory.” In the INSTITUTION NARRATIVE AND CONSECRATION, then, we remember what Jesus did at the Last Supper. Through these words, and especially in the MEMORIAL ACCLAMATION, we remember and proclaim Jesus’ death, Resurrection, and future coming, and we express our own hope in Christ.
In OFFERING Christ’s sacrifice, the Church hopes that the faithful learn to offer themselves, through Christ, to an ever more complete union with God and with each other. This hope is expressed through the INTERCESSIONS in the Eucharistic Prayer which address the needs of all the members of the Church, living and dead.
The DOXOLOGY - from the Greek for “word of praise” - sums up our praise of God expressed throughout the whole Eucharistic Prayer. And the lifting of the Body and Blood of Christ during the doxology, as a final gesture, focuses our attention on Jesus’ sacrifice, the central action of redemption and the reason for our praise. The Eucharistic Prayer is concluded with the most important profession of faith, the GREAT AMEN (the assembly’s affirmation of all that has taken place before).
Then, all join in the LORD’S PRAYER, the beginning of the COMMUNION RITE. Our word Communion comes from the Greek koinonia, meaning “unity, or sharing.” The Eucharist calls us into sharing first with God and then with one another in God’s name. So we begin the Communion rite by praying the Lord’s Prayer. A part of our Mass since the fourth century, and considered the model for all prayer, Matthew’s version of the “Our Father” contains seven requests which can be divided into three petitions that concern God and four petitions that concern human beings. First, we request that God’s name be blessed, then that “thy kingdom come” and “thy will be done.” Next we request daily bread, forgiveness for ourselves and others, the avoidance of temptation, and escape from evil.
The Lord’s Prayer is followed by an expansion of the last of the seven requests. Such an expansion is known as an embolism (from the Greek word referring to additional piece sewn onto a garment). This embolism was “stitched” into the Mass during the sixth century. The concluding words, “We wait in joyful hope for the coming of our Savior Jesus Christ,” are derived from Titus 2:13 and refer not to Jesus’ birth but to the Second Coming at the end of time.
Another doxology concludes the Lord’s Prayer, and may come from as far back as the first century. It’s wording makes it an especially suitable ending to Matthew’s version of the prayer. Having used Jesus’ own words, “Thy kingdom come,” we now acknowledge that “the kingdom...is yours.” Having made four requests for God’s assistance to us, we now acknowledge God has the power to answer our prayers: “the power...is yours.” Having hallowed the Lord’s name, we now conclude, “the glory...is yours.” As God’s sons and daughters, then, we pray, “The kingdom, the power, and the glory are yours, now and forever!”
Our expression of sharing with God flows naturally into an expression of sharing with our human brothers and sisters. The prayer that introduces the SIGN OF PEACE (“Lord Jesus Christ, You said to your Apostles...”) helps us to understand that peace is a gift already given us by Christ, but one which can be experienced only by the forgiveness of sin and only to the full in God’s kingdom.
The presiding priest expresses a word of peace to the assembly, and invites all to exchange an appropriate sign of peace. This was the peace that Jesus wished for his disciples — in Hebrew, shalom — a peace derived from an awareness of the abiding presence of God.
The BREAKING OF BREAD and POURING OF WINE follow the Sign of Peace. The many grains which have become the one bread (and the many grapes which have become the wine) symbolize the many members who have become one Body, the Church. We become what we eat: the very Body and Blood of the Lord. The action of breaking and pouring is accompanied by the LAMB OF GOD litany.
Koinonia, or sharing, seems to be the original reason for the priest’s taking a small particle of the broken host and placing it in the chalice. In the early centuries of the Church in Rome, the Pope immediately sent particles from the host broken at Mass to all the other congregations in the city. When the particle arrived from the papal Mass, the presiding priest would take it and drop it into his chalice. Thus all the faithful in Rome were symbolically united with their bishop and with one another. Whatever the origin of the action, however, a later meaning now prevails. While the separate consecrating of the Body and Blood of Christ is taken to symbolize the Savior’s death, their later “mingling” is taken to symbolize the resurrection. The priest then invites all to come to the Lord’s Supper. All, in turn acknowledge our unworthiness, and count on the healing power of Christ.
To the words of the minister, “The Body of Christ,” or “The Blood of Christ,” the communicant answers, “Amen.” In the fourth century, Saint Ambrose warned the faithful to take this response seriously: “What you confess with your life, you must keep in your heart.” At that same time, Saint Augustine called this “Amen” response the very “signature” of a Christian.
After the Communion procession, all sit to pray in silence. This period should be long enough to savor the taste of the Body and Blood of the Lord. The Communion rite concludes when the prayer after Communion is spoken by the priest, who sums up the individual prayers of all present.
Blessing and Dismissal: Going Forth in Peace
The Liturgy of Word and Eucharist ends very simply. There may be announcements of events and concerns for the community, then the presider gives a blessing and the assembly is dismissed.
The BLESSING is preceded by a final greeting. As we have seen, such greetings introduce important parts of the Mass. The importance of the DISMISSAL lies in our being sent forth to live koinonia, sharing with God and our brothers and sisters in the world. We are being sent forth “in peace to love and serve the Lord” amid the concerns of our daily lives. So we leave the church building, often singing a final unifying hymn, to bring the presence of the Church, ourselves, the Body of Christ, into the world.
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Sin and reconciliation
WHAT IS SIN?
Perhaps the simplest definition of sin is that it is a break — a break in the relationship we have with God, a break in the relationship we have with another, a break in the relationship we have with our innermost selves. Whenever we experience such a break, we also desire to be healed. We call such healing reconciliation.
The reality of sin
There are three different kinds of sin: private, social and public.
PRIVATE SIN: At one time, private sin formed the bulk of the sins we called to mind when we thought about our transgressions. Sin was seen primarily as an offense against the Law of God. The Ten Commandments formed the backdrop against which we examined ourselves. The Law of Moses was the guide, rather than the mercy of God. And we never really thought about our participation in other kinds of sin and evil.
SOCIAL SIN: Today we stand in the midst of a complex moral environment, with new global dimensions brought to us by the immediacy of modern telecommunications. Consequently, we struggle, often very much alone, to know what to do. This kind of sinfulness is seldom called to mind, but that doesn’t make it any less real. Whether we care to admit it or not, we contribute to social sin every time we fail to feed the hungry, or visit prisoners, or tend the sick, or house the homeless. We contribute to social sin through things like racism, sexism, consumerism, homophobia, militarism. Some people in our Church consider it sinful to pay taxes that are used to build bombs. Their voices cannot be ignored.
PUBLIC SIN: We seem to have more “public sinners” than we used to, perhaps because people are more open about what we might call “lifestyle disobedience”: namely, divorce and remarriage, gay and lesbian partnerships, living together outside of marriage, not going to Mass anymore...
While such people might be honest, straightforward, loving, caring people, they are public sinners, because they have not formally, publicly, reconciled with the Church. Some make the decision to return on their own, some stay away, some have given up hope, most don’t know what to do.
There are other kinds of public sinners. Some say that the overly wealthy, those who hoard money, are public sinners. Some accuse abortion doctors and clinic workers of being public sinners.
Many ways to reconcile
For different levels of sinfulness, there needs to be different ways of confessing and moving on to wholeness and grace. This has been the constant teaching of the Church: Sin is forgiven
•When we participate in the Eucharist (the primary way of forgiving sins!);
•By the sacraments: Baptism, Anointing, Reconciliation;
•When we pray and ask God’s forgiveness;
•By almsgiving and charity;
•By fasting and abstinence;
•By leading another sinner to Christ; or
•By forgiving others.
The bottom line is that sin is a reality, and we are part of that. Maybe we cannot set clear lines of definition, but that by no means makes it less real for us. The laws of sin are written on our hearts (Jeremiah 31:33): we know inherently what is and what isn’t sinful. And when we realize that what we’ve done is sinful, we cannot avoid ourselves for long! The Good News is that with the Lord there is mercy and the fullness of redemption. God will redeem us from all our sins. In that is our real hope.
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All about Mary
WHAT IS MARY'S ROLE IN THE CHURCH?
Mary has a special place in the story of salvation history and is foremost among the saints. The New Testament reports that she was singled out and graced by God for the special and unique privilege of being the mother of Jesus. Not fully understanding how she — an unmarried woman — was to conceive a child, she became the perfect symbol of faith when she said yes to the invitation to bear God’s Son. With her husband, Joseph, Mary raised Jesus in a loving, prayer-filled home, taught and cared for him. When Jesus launched his public ministry, Mary faithfully witnessed and supported him. With courage and sorrow in her heart, she stood at the foot of the cross in Jesus’ dying moments. Finally, Mary was with the apostles praying in the upper room after Jesus’ resurrection, expectantly awaiting the descent of the Holy Spirit. The Church teaches that Mary is the greatest saint and the model of Christian faith.
WHAT ARE SOME OF MARY'S TITLES?
The Church honors Mary with many titles, such as Our Lady, Mother of God, Our Lady of the Immaculate Conception, Blessed Mother, Mother of the Church, Ever Virgin, Queen of Heaven and Earth and many more. These titles reflect what the Church teaches and believes about Mary.
WHAT DO WE MEAN BY THE "IMMACULATE CONCEPTION"?
The Church teaches that Mary was conceived without original sin. This means that from the first moment of her existence Mary was full of grace, that is, free of any alienation from God caused by the human condition. Because of her special role in God’s saving plan, she was graced with divine favor in anticipation of her son’s death and resurrection. In addition, Mary was so attuned to God that she was free of all personal sin. She lived a holy and blameless life.
WHAT IS THE CHURCH'S TEACHING ABOUT MARY'S VIRGINITY?
The Apostles’ Creed states that Jesus was conceived by the Holy Spirit and born of the Virgin Mary. She conceived Jesus without a human father, and the Church has traditionally taught that she was a virgin “before, in and after” the birth of the Lord. Her virginity is significant because it attests to the divinity of Jesus. By believing in Mary’s virginity, the Church teaches that God is the unique Father of Jesus Christ.
HOW IS MARY BOTH MOTHER OF GOD AND MOTHER OF THE CHURCH?
In reflecting on the identity of Jesus, the early Church, under the inspiration of the Holy Spirit, taught that Jesus is one divine person who has both a human and a divine nature. Further, the Church taught that Jesus was divine from the first moment of his conception in Mary’s womb. Thus, at the Council of Ephesus (A.C.E. 431) the Church solemnly declared that Mary is theotokos (a Greek word meaning “God-bearer”). By being the mother of Jesus, Mary is truly the mother of God. She also is the mother of the Church. As the Lord was dying on the cross, he gave his mother to all people everywhere to serve as their spiritual mother. By giving Mary to us as our mother, the Lord wants us to learn what God does for those who are loved. The Church is also a mother. As such, the Church can learn from Mary, the perfect model of faith, obedience, fidelity, compassion, and prayerfulness. Mary is the model of Christian holiness and an image of God’s love for us.
WHAT IS THE ASSUMPTION?
In 1950, Pope Pius XII officially proclaimed what Catholics had long believed: “The Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.” In her assumption, Mary was preserved from the decay of death. She is thus the first to share in the Lord’s resurrection. She is the living model for all people whose future destiny is union with the Lord.
WHY DO CATHOLICS HAVE A SPECIAL VENERATION OF MARY?
We honor Mary because we look to her as the mother of God and our mother. Devotion to the Blessed Mother leads to deeper love of her and imitation of her virtues, especially her total commitment to God’s will and her single-hearted faith in God’s work. We also honor Mary because, in so doing, we draw closer to her son.
Sometimes Catholics are accused of worshiping Mary as though she were a god. True devotion, however, honors Mary, and is a source of praise and thanks for God’s blessings upon her and upon us who honor her.
WHAT IS THE ROSARY?
There are a number of devotions to Mary, but the most popular is the Rosary. The Rosary centers on the recitation of a number of decades of Hail Marys, each decade introduced by the Lord’s Prayer and concluded by a Glory Be. Introductory prayers to the Rosary include the Apostles’ Creed, an initial Our Father, three Hail Marys and a Glory Be. During the recitation of these prayers, participants meditate on certain events, or mysteries, from the life of Christ and Mary.
WHAT ARE SOME OF THE OTHER DEVOTIONS TO MARY?
There have been a number of popular devotions to Mary through Christian history. Among them are the Angelus, the First Saturday devotion, the Litany of the Blessed Mother, and various novenas.
The Angelus commemorates the incarnation and is traditionally recited in the morning, at noon, and in the evening. It includes three short verses which recall the angel Gabriel’s announcing to Mary that she was chosen to be the mother of the lord and her humble acceptance. Three Hail Marys and a special prayer are also included.
The First Saturday devotion originated as a result of Mary’s appearances to the children at Fatima, Portugal in 1917. The devotion consists of the celebration of the sacrament of reconciliation, receiving holy communion on the first Saturday of five consecutive months, reciting five decades of the Rosary and meditating on the mysteries of the Rosary for 15 minutes. This practice is offered to God for the intention of the conversion of sinners and in reparation for sin.
A litany is prayer in the form of petitions with a response. The Litany of the Blessed Mother is an example.
A novena is a devotion practiced over nine consecutive days (or over a period of nine weeks, with one day a week set aside for the devotion). A novena recalls the nine-day period of prayer spent by the apostles and disciples of Jesus in the upper room before the descent of the Holy Spirit. A popular novena to Mary is the novena in honor of Our Mother of Perpetual Help.
WHAT ARE MARIAN APPARITIONS?
Apparition is the technical term for an inexplicable appearance of someone, usually someone deceased. While there are instances in Church history of claims regarding apparitions of saints or of Jesus, the most frequent claims are those involving the Blessed Virgin Mary. The International Marian Research Institute at the University of Dayton reports that nearly 80,000 apparitions of Mary have been claimed since the third century A.C.E. Yet only seven (about a hundredth of 1 percent) have received official recognition by the Church.
WHAT ARE THE "APPROVED" MARIAN APPARITIONS?
1531, Guadalupe, Mexico: On a hill outside Mexico City, the Blessed Mother appeared four times to a recent convert to Christianity named Juan Diego. Mary proclaimed herself “the Mother of the true God who gives life” and left her image permanently upon Diego’s tilma or mantle.
1830, Paris, France: In the chapel of the Daughters of Charity of St. Vincent dePaul, Mary showed herself three times to novice Catherine Laboure (age 24). Laboure said she was commissioned by the Virgin to have a medal of the Immaculate Conception or “Miraculous Medal” made in order to spread devotion to Our Lady.
1846, La Salette, France: Six-thousand feet up in the French Alps, Mary is believed to have come to Maximin Giraud (age 11) and Melanie Calvat (age 14) while they tended sheep. Her appearance in sorrow and tears called for conversion and penance for sins.
1858, Lourdes, France: At the Grotto of Massabielle, the Virgin showed herself 18 times to Bernadette Soubirous (age 14). Under the title, “the Immaculate Conception,” she called for penance and prayer for the conversion of sinners.
1917, Fatima, Portugal: While tending sheep, Lucia de Santos (age 10) and her two cousins, Francisco (age 9) and Jacinta Marto (age 7), reported six apparitions of Mary, who identified herself as “Our Lady of the Rosary.” Mary urged prayer of the Rosary, penance for the conversion of sinners and consecration of Russia to her Immaculate Heart.
1932-33, Beauraing, Belgium: Mary is believed to have come 33 times to the playground of a convent school to five children (ages 9-15), Andree and Gilberte Degeimbre, and Albert, Fernande and Gilberte Voisin. Identifying herself as “the Immaculate Virgin” and “Mother of God, Queen of Heaven,” she called for prayer for the conversion of sinners.
1933, Banneux, Belgium: In a garden behind the Beco family’s cottage, the Blessed Mother is said to have appeared to Marie Beco (age 11) eight times. Calling herself the “Virgin of the Poor,” Mary promised to intercede for the poor, the sick and the suffering.
HOW DOES AN APPARITION RECEIVE CHURCH APPROVAL?
For the most part, the Church reserves judgment concerning the nature and truth of any particular apparition. In many cases, the Church itself will make no official pronouncement but will allow the local bishop to test the truth of and respond most appropriately to reports of apparitions. In all events, however, the “supernatural” nature of an event must never be presumed — rather, it must be proved. Even then, the Church only pronounces whether the events are of a supernatural nature or not; there is never a mention of Mary.
In 1978 the Vatican Congregation for the Doctrine of the Faith issued standard guidelines for bishops to use in assessing claims of private revelation. The facts in the case must be free of error; the person(s) receiving the messages must be psychologically balanced, honest, moral, sincere and respectful of Church authority; any doctrinal errors must not be attributed to God, Our Lady or to a saint; theological and spiritual doctrines must be free of error; moneymaking must not be involved in any way; and a healthy religious devotion and spiritual fruits must result, with no evidence of collective hysteria.
WHAT IS A HEALTHY RELIGIOUS DEVOTION TO THE BLESSED MOTHER?
In addition to liturgical remembrance, Catholics honor Mary by prayers and practices, both private and public, such as the Rosary, pilgrimages and veneration of icons. Pope Paul VI, in his 1974 apostolic exhortation Marialis Cultus, laid down theological principles and practical guidelines for a healthy Marian devotion.
The principles stem from basic truths found in the Creed: Honoring Mary should occur within the bounds of a rightly ordered faith and thus not overshadow the one, triune God: Father, Son, and Spirit. It should keep clearly in view that Christ alone is the merciful Savior and the one Mediator between God and human beings. It should give due recognition to the working of the Holy Spirit in the gift of grace. And it should give expression to the newly recognized connection between Mary and the Church.
The guidelines are drawn from biblical, liturgical, ecumenical and anthropological developments endorsed by the Second Vatican Council: Honoring Mary should be imbued with the Scriptures, not just a text or symbol here or there but the great biblical themes of salvation history. Since the liturgy is the golden norm of Christian piety, devotion to Mary should harmonize with its spirit, themes and seasons. Ecumenically, care should be taken lest a wrong impression be given to other Christian churches, even unintentionally, especially with regard to Christ’s unique role in salvation. Culturally, practices should reflect the understanding of a society that recognizes the emergence of women into all fields of public life. All of these principles and guidelines should be used to judge the adequacy of traditional devotional practices or the formation of new ones.
HOW ARE WE TO JUDGE THE CONTENT OF APPARITION MESSAGES?
The content of the messages cannot contradict the public revelation which God has entrusted to the Church through Scripture, Tradition (creeds, councils, writings of the saints) and the teaching office of the Church. This test is far more important than apparent conversions, cures or even miracles reported to validate messages and messengers.
WHAT PLACE DOES PRIVATE DEVOTION HAVE IN THE LIFE OF THE CHURCH?
Private revelations from Mary or another messenger may never be placed on a par with or above public revelation. The Church has always taught and continues to proclaim that God’s revelation was brought to completion in Jesus Christ, who is the fullness of that revelation and that no new public revelation is to be expected before the glorious manifestation of our Lord.
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What is a miracle?
Miracles are something special.
The word miracle comes from the Latin words miraculum, meaning “a marvel,” and mirari, meaning “to wonder.” The New Testament uses three different Greek words to refer to Jesus’ miracles: teras, dynamis and semeion. Each of these words gives us a different insight into what a miracle is. Teras means “a marvel.” A miracle amazes us. It astonishes us. We don’t know what to make of it. Dynamis means “a power.” The word “dynamite” comes from this same word. A miracle is something explosive and powerful. Semeion means “a sign.” A miracle is like a flashing red light. The important thing is not the light but what it signifies. Similarly, the important thing about Jesus’ miracles is what he intended them to signify.
WHY DID JESUS WORK MIRACLES?
Jesus healed people because he felt compassion toward them, and because they pleaded with him to end their affliction. But he also worked miracles because they signified that he was the Messiah and he was bringing about the Reign of God. He worked miracles in order to invite others to believe in him and to become members of God’s heavenly realm.
DOES JESUS CONTINUE TO WORK MIRACLES?
Yes! Miracles are marvelous events or moments in which God’s saving power and holy presence are made known. We know from the Scriptures that certain marvelous, miraculous events or signs did occur during Jesus’ ministry, but it’s difficult to identify or prove in a scientific way just what happened during these events. Miracles were central to Jesus’ ministry and mission and they strengthened the faith of those who were witnesses to them. Some people dismiss the whole notion of biblical miracles, saying they didn’t really occur. Others interpret them fundamentally, saying they happened exactly as recorded in Scripture. Still others hold that it’s not important if they took place or not, for faith in God’s saving power and revelation, which miracle stories express, is what really counts.
The Church specifies that Jesus worked miracles, and that he still works them today. This has been believed since the beginning of the Church, and miracles have deepened the faith of believers ever since. The gospels indicate that miracles or signs were an essential part of proclaiming the Good News. Therefore, it stands to reason, they must still be an essential part today. Of course the greatest miracle of all was the Resurrection of Christ from the dead. But there are many other signs of God’s presence and power in our everyday lives that continue to deepen our faith. We can see them if we believe it’s possible.
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Summary of Teachings
CAN YOU SUMMARIZE THE TEACHINGS OF THE SECOND VATICAN COUNCIL?
• The Church is, first and foremost, a mystery, or sacrament, and not primarily an organization or institution.
•The Church is the whole People of God, not just the hierarchy, clergy, and religious.
•The Church’s mission includes action on behalf of justice and peace and is not limited to the preaching of the word and the celebration of the sacraments.
•The Church includes all Christians and is not limited exclusively to the Catholic Church.
•The Church is a communion, or college, of local churches, which are not simply administrative subdivisions of the Church universal.
•The Church is an eschatological community; it is not yet the reign of God.
•The lay apostolate is a direct participation in the mission of the Church, and not simply a sharing in the mission of the hierarchy.
•There is a hierarchy of truths; not all official teachings of the Church are equally binding or essential to the integrity of Catholic faith.
•God uses other Christian churches and non-Christian religions in offering salvation to all humankind; the Catholic Church is not the only means of salvation.
•The dignity of the human person and the freedom of the act of faith are the foundation of religious liberty for all.
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Overview
WHAT WAS VATICAN II AND WHY WAS IT IMPORTANT?
Vatican Council II was the 21st general, or ecumenical, council of the Church (Oct. 11, 1962-Dec. 8, 1965). The council is regarded by many as the most significant religious event since the 16th-century Reformation and certainly the most important of the 20th century. The council produced 16 documents: four were constitutions, nine were decrees, and three were declarations. A constitution is a major document that intends to set a direction for the whole Church. A decree is a significant document, intended to foster further reflection and set a pace and direction for future discussion. A declaration is a statement of a theological position that is important for its influence on future dialogue.
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The Dogmatic Constitution on the Church
Perhaps the most significant document to emerge from the Council was The Dogmatic Constitution on the Church (In Latin, Lumen Gentium). While it was argued by the Fathers from the first day to its passage, it was widely supported, and set a new focus for the Church. It was approved on Nov. 21, 1964, by a vote of 2151 to 5. Here are a few highlights:
•The Church is a mystery, “a reality imbued with the hidden presence of God.” It is a sacrament: a visible, tangible, audible sign of the invisible, intangible, inaudible divinity. The universal Church appears as a people made one with the unity of the Trinity.
•The Church’s primary mission is to announce and proclaim the Reign of God in our time.
•The Church is the whole people of God, not just the hierarchy.
•The people of God are called to ministry, community, holiness, and adulthood.
•The Church is universal, but also complete in each parish.
•The Church is more than Roman Catholics: it also includes all those who belong to Christ.
•Authority is shared, and is rooted in the faith of the people.
•The laity seeks God’s Reign by engaging in temporal affairs and ordering them according to God’s plan.
•The Church is always understood in light of the mission of Jesus, which is to transform the world with love.
•The Church is not identical with the Reign of God. If it were, it would never need change or renewal and everyone would have to belong to it in order to be “saved.”
•The call to holiness is a call to everyone.
•The consecrated life of religious is a particular gift to the Church.
•The memory of Mary is to hold a place of reverence for all.
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The Dogmatic Constitution on Divine Revelation
The second significant document to emerge from the Council was the Dogmatic Constitution on Divine Revelation (in Latin, Dei Verbum).
This was a strong document stating that the Church moves forward in time, developing a deeper understanding of what is handed down about the Reign of God and always finding new ways of expressing that reality. The Council Fathers approved the document on Nov. 18, 1965, by a vote of 2344 to 6. Here are a few highlights:
•The Bible is the foundation of divine revelation. Tradition and Scripture are not of equal importance. Tradition must always be founded on Scripture.
•Doctrine and dogma are expressed in different words for different generations, but eternal truths do not change.
•Dated routine changes, but authentic tradition remains always with us.
•Our response to God’s revelation is faith. Through faith, we entrust our whole selves to God. This faith is handed on to all generations through living traditions. It is held in sacred deposit through the official teaching office of the Church.
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The Constitution on the Sacred Liturgy
Of all the reforms that took place because of Vatican II, none was more extensively or intensively felt than those associated with the liturgy. Not surprisingly, this document had the most influence in the emergence of the laity after the Council. It was approved on Dec. 4, 1963, by a vote of 2147 to 4. Here are a few highlights:
•The Church seeks to invigorate the Christian life of the faithful, by adaptinging what is changeable to the needs of today, promoting union among all who believe in Jesus, and strengthening the Church’s mission to all humankind.
•The Mass is the source and summit of the Christian life. Therefore, for the liturgy to be effective, the faithful must be well disposed, know what they are doing, and participate.
•Some elements of the liturgy are changeable (its language, books, prayers, music, ministers, and places). Some elements are not changeable (the use of Scripture, bread, wine, offertory, consecration, communion).
•The liturgy may be celebrated in the language of the people.
•The Eucharist is an act of thanksgiving rather than a static devotional object. (This meant a downplaying of devotions outside of Mass [the Rosary, Benediction, etc.], which was felt very strongly by average Catholics).
•The Divine Office should be reformed so that the laity may pray it as well; the liturgical year should be reformed so that more feasts are confined to local observance; sacred music should be composed so that the faithful are involved as singers, not just listeners; and sacred art should emphasize beauty rather than sumptuous display.
•Priests do not have the only role in liturgy, but share liturgical ministry with many others. (This had a profound sociological impact on the overall understanding of the place of the priest in the parish).
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The Pastoral Constitution on the Church in the Modern World
The Pastoral Constitution on the Church in the Modern World (in Latin: Gaudium et spes) was a very important, historic document that spoke to the Church and to all people about the hopes and dreams of the human family. It was the first document to address the whole world issued by an ecumenical council, and it was approved on Dec. 7, 1965, by a vote of 2309 to 75. Here are a few highlights:
•“The joys and hopes, the griefs and anxieties of the people of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ.”
•We must look at and trust the signs of the times and understand the world in which we live.
•The human person is dignified but many still suffer.
•Human “conscience is the most secret core and sanctuary of a person where he or she is alone with God.” But there is a mysterious aspect to human nature and conscience is not easily discerned.
•We live together in a global community of persons in which there must be made available everything necessary for leading a truly human life.
•Every type of discrimination is to be overcome and eradicated as contrary to God’s intent.
•Science does not conflict with faith...the Church is the friend of Science.
•The Church lives and acts in the world. “Let there be no false opposition between professional and social activities on the one part, and religious life on the other.” It isn’t “the world against the Church.” It’s “the world together with the Church.”
•Specific problems of special concern to the Church include marriage and family, the development of culture, economic and social life, the life of the political community, and the fostering of peace.
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The Decree on Communications
A decree is a significant document intended to foster further reflection and set a pace and direction for future discussion. The council's first decree was the Decree on Communications, approved on Dec. 4, 1963, by a vote of 1960 to 164. A relatively weak document (evidenced by the fact that it is still seldom read), it was addressed to the media and those who control it. In it, the Council Fathers called for the Church to use modern media to preach the Gospel, and for the faithful to reject what is ungodly in the media.
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The Decree on Ecumenism
The Decree on Ecumenism was approved on Nov. 21, 1964, by a vote of 2137 to 11. This document represented a significant move forward for the Church. In it, the Council Fathers called for restoration of ties with our separated sisters and brothers, rather than a return to Rome. The document also admitted blame for this separation on both sides, and called for a change of heart to make ecumenism possible. The document encouraged dialogue and called upon the Roman Church to reform itself as part of the process of reunion. Obviously, the long-term impact of this decree on the life of the Church cannot be underestimated.
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The Decree on Eastern Catholic Churches
One of the shortest decrees to emerge from Vatican II was the Decree on Eastern Catholic Churches. This document gave Rome’s perspective on the six main Eastern Catholic churches: Chaldean, Syrian, Maronite, Coptic, Armenian, and Byzantine. It stated an ardent desire for reconciliation and clearly proclaimed the equality of the Eastern and Western traditions. It also dealt with the spiritual heritage of the Eastern Churches, the Eastern patriarchs, sacraments, and divine worship. The Council Fathers stated that the Eastern Churches in union with Rome are autonomous in structure and, as such, have the right to rule their own affairs and to expand through missionary activity. The Eastern-rite bishops present at the Council proposed many items that became part of the legacy of Vatican II: liturgy in the vernacular; eucharistic concelebration; Communion under both species; the permanent diaconate; the establishment of the Synod of Bishops; and the Pontifical Council for Christian Unity. This document made clear that the Church is catholic in reality and not just in name.
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The Decree on the Bishops´ Pastoral Office
The Decree on the Bishops’ Pastoral Office was a follow-up document to the one on the Church, and it gives a “job description” for bishops. It focuses on three basic areas of episcopal responsibility: first, the bishops’ collegial responsibility for the universal Church and their relationship with the pope; next, the document looks at the bishop’s responsibilities in the local diocese; and finally, the decree deals with the cooperation of bishops responsible for the Church in a particular region, calling for the use of synods and councils to serve that purpose. Specific attention is given to the nature and authority of the episcopal conference. It was approved on Oct. 28, 1965, by a vote of 2319 to 2.
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The Decree on Priestly Formation
The Decree of Priestly Formation (Optatum Totius in Latin) was approved on Oct. 28, 1965, by a vote of 2318 to 3, and it contains directives and counsel concerning the formation of candidates for the priesthood in light of the Council’s teaching and pastoral concerns. Specifically: each nation needs to have its own “Program for Priestly Formation” drawn up by the episcopal conference and revised at regular intervals; priestly vocations need to be fostered in new ways; seminaries need to prepare priestly candidates for the basic responsibilities of pastoral ministry; priestly candidates need to have proper spiritual formation; courses of study need to be revised in light of Catholic teaching and contemporary pastoral needs; pastoral concerns need to be incorporated into all aspects of priestly training; and priests need to participate in a program of continuing education after ordination.
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The Decree on the Apsotolate of the Laity
The first document in the history of ecumenical councils to address itself to anyone other than the Church’s own clergy was the Decree on the Apostolate of the Laity (in Latin, Apostolicam Actuositatem, “The apostolic activity”). Remember, because it is a decree, it has less influence than the four Constitutions, but its importance has been in the direction it has set for the entire Church ever since its promulgation.
The Decree on the Apostolate of the Laity is a long document. In its original form, it was much longer, but some of that material was transferred to the Pastoral Constitution on the Church in the Modern World, the Dogmatic Constitution on the Church, the Decree on the Church’s Missionary Activity, and other documents.
Specifically, it declares that lay people have a ministry by virtue of their baptisms, not merely a sharing in the ministry of the ordained. Although the decree situates the lay apostolate firmly in the temporal sphere, namely, the family, culture, economics, the arts and professions, politics, and international relations, it doesn’t exclude the laity from direct participation in the internal life of the Church. The decree concludes by detailing how the apostolic work of the laity is to proceed, how lay people are to be prepared for it, and the importance of each person’s role in the establishment of the Reign of God. It was approved by the Council Fathers on Nov. 18, 1965, by a vote of 2305 to 2.
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The Decree on the Ministry and Life of Priests
The Decree on the Ministry and Life of Priests (in Latin, Presbyterorum Ordinis, “the order of priests”) was approved on Dec. 7, 1965, by a vote of 2390 to 4. This last-minute document concerns the ministry of priests in light of the Council’s teaching and the pastoral circumstances of the day. The decree reflects the Council’s intent to expand the notion of priestly ministry from one focused largely on ministry of the sacraments to a broader threefold ministry of God’s Word, sacraments, and community leadership. Priests are said to act “in the person of Christ the head” in the exercise of this threefold ministry.
The decree speaks of the relationship priests have to the body of bishops, in which they share the one priesthood of Christ; the relationship they have to other priests, with whom they are united by a sacramental bond; and the relationship they have to the laity for whom they function as pastors, even though they are one with the faithful by virtue of a common baptism and with whom they share a common call to discipleship. Priests achieve holiness of life, the decree teaches, through the ministry they exercise. The decree failed to deal with celibacy and left the priesthood unrenewed in an otherwise overhauled Church. A 1970 synod tried to fix things, but only made matters worse. The renewal of the priesthood remains the most significant unfinished work of the Council.
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The Decree on the Church´s Missionary Activity
The Decree on the Church’s Missionary Activity (in Latin, Ad Gentes Divinitus, “To the nations”) was approved by the Fathers on the last day of the Council, Dec. 7, 1965, by a vote of 2394 to 5.
Missionary bishops primarily promoted this document in an effort to draw attention to the challenge of bringing the Gospel to the Third World and to attract financial and personnel support from Europe and America. (Ironically, the Church in Africa is today witnessing the highest growth rate in the world, as well as the greatest number of vocations to the priesthood).
The document encouraged retaining local, “pagan” religious customs and incorporating the Gospel into them, a radical idea to say the least! It also stated that the whole Church is missionary in nature, meaning that all of the People of God are called to introduce the faith to others.
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The Decree on the Appropriate Renewal of Religious Life
The Decree on the Appropriate Renewal of Religious Life (in Latin, Perfectae Caritatis, “Of perfect charity”) was approved by the Fathers on Oct. 28, 1965, by a vote of 2321 to 4.
This document urged religious women and men to return to their roots, their reasons for being founded, and to adjust to the needs of changing times in the modern Church. One teaching that was noticeable because of its absence was the idea, from the Council of Trent nearly 400 years earlier, that religious life is a superior state to that of married life.
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The Declaration on Religious Education
The Declaration on Christian Education (in Latin: Gravissimum Educationis, “The importance of education”) is considered a relatively weak document. It focused on the education of the young in the home, the school (including colleges, universities and seminaries), and the Church (through catechesis and liturgy), and was approved by the Council Fathers on Oct. 28, 1965, by a vote of 2290 to 35.
The declaration insists that education must be broadly humane, open to scientific advances, and concerned with nurturing personal maturity and social responsibility. It differed from other conciliar documents in that it dealt only with a few basic principles and left their development to the postconciliar process. It found its fulfillment in the Catechism of the Catholic Church, issued by the Sacred Congregation for the Doctrine of the Faith in 1992.
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The Declaration on the Relationship of the Church to Non-Christians
One of the most significant declarations of the Council was the Declaration on the Relationship of the Church to Non-Christians (in Latin: Nostra Aetate). It began as a statement only about our relations with the Jews, but was eventually widened to say that “the truth” is present outside the Body of Christ and is to be respected wherever it is found, mentioning in particular Hinduism, Buddhism, and Islam as well as Judaism.
The declaration states that the Catholic Church encourages dialogue and opens itself to the contributions of these other religious traditions. Most important, the declaration makes it clear that the Jews are not to be blamed as a race for the death of Jesus; they are loved by God and every form of persecution or discrimination against them is condemned. Nostra Aetate was approved by the Council Fathers on Oct. 28, 1965 by a vote of 2221 to 88.
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The Declaration on Religious Freedom
The Declaration on Religious Freedom (in Latin: Dignitatis Humanae, “Of the dignity of the human person”) is considered by many to be the most controversial document of the Council. A key player in its development was American Jesuit theologian John Courtney Murray, making this the most American contribution to the Council’s documents.
The declaration was controversial because it raised the question of doctrinal development. It also acknowledged, for the first time in official Catholic teaching, religious pluralism, without condemning or bemoaning it. It defined the role of government as constitutional and limited in function, namely, the protection and promotion of human rights and duties, and disavowed any sacred function for it. The declaration also affirmed the freedom of the Church, rather than its privileged legal status, as “the fundamental principle in what concerns relations between the Church and governments and the whole civil order.”
Religious freedom is rooted in freedom of conscience, and demands that people not be compelled or restrained in any way when it comes to making or rejecting an act of religious faith. Jesus himself never compelled anyone to believe in him. His manner was always meek, humble, and patient. His miracles were intended to rouse faith in his hearers and to confirm them in faith, not coerce them. But religious freedom can be limited when it interferes with public order, that is, when the public peace, commonly accepted standards of public morality, or the rights of other citizens are threatened.
The Declaration on Religious Freedom was approved by the Council Fathers on Dec. 7, 1965 by a vote of 2308 to 70.
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Overview
WHAT DOES THE WORD CATHOLIC MEAN?
Catholic comes from the Greek word, katholikos, which means “universal.” The Catholic Church is the world-wide Church that recognizes the Bishop of Rome (the pope) as “the perpetual and visible source and foundation of the unity of the bishops and of the multitude of the faithful” (Dogmatic Constitution on the Church, n. 23). There are more than 1 billion Catholics in the world, by far the largest body of Christians and the largest single religious community on Earth.
IS THERE A PLACE FOR DIVERSITY OF EXPRESSION, OR MUST EVERYONE EXPRESS THEIR FAITH IN EXACTLY THE SAME WAY?
The universal Catholic Church is principally a union of local churches (parishes, dioceses, regional churches, patriarchates, and national churches), whose unity is rooted in the presence of the Holy Spirit, a common faith in Jesus Christ, the celebration of the Eucharist and the other sacraments, and the visible unifying ministry of the Bishop of Rome. The Catholic communion encompasses eight distinct Catholic traditions: Armenian, Byzantine, Coptic, Ethiopian, East Syrian (Chaldean), Maronite, Roman, and West Syrian. Some of these have more than one local expression. For example, the Chaldean and Syro-Malabar churches are both expressions of the East Syrian tradition, and the Ukranian and Melkite churches are expressions of the Byzantine tradition.
Before the 16th century, this worldwide church was simply the Catholic Church. The adjective “Catholic” had its origins in Ignatius of Antioch (an early second-century bishop) and was found also in the writings of the early Church Fathers and in the creeds. When the authority of the Bishop of Rome became a source of contention between West and East in the 11th century and between Catholics and Protestants in the 16th century, the adjective “Roman” served to distinguish those Christians who remained in union with Rome from those who did not.
However, the adjective “Roman” tends to confuse rather than define the reality of Catholicism since it is not the Roman primacy that gives Catholicism its distinctive identity within the family of Christian churches, but the Petrine primacy. Indeed, it was in Jerusalem, not Rome, that the Petrine primacy was first conferred and exercised. The adjective “Roman” applies more properly to the diocese of Rome than to the worldwide Church that is in union with the Bishop of Rome.
According to the Second Vatican Council’s Decree on Ecumenism, the Catholic Church includes more than Catholics alone. Those other Christians “who believe in Christ and have been properly baptized are brought into a certain, though imperfect, communion with the Catholic Church” (n.3). Consequently, the worldwide, or universal, Church is at once identical with the Catholic Church and larger than the Catholic Church. However, even as it recognizes this wider dimension of the universal Church, the Catholic Church continues to teach that the Catholic Church and its traditions are normative for other Christian churches and traditions.
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Beginnings
HOW AND WHERE DID THE CATHOLIC CHURCH GET ESTABLISHED?
Since the Catholic Church does not see itself as simply one Christian denomination among many in the universal Church or as merely a product of the Counter-Reformation of the 16th century, it situates its beginnings in the New Testament itself, with Jesus’ gathering of his disciples and, following the Resurrection, his commissioning of Peter to be the chief shepherd and foundation of the Church (Matthew 16:13-19; Luke 22:31-32; John 21:15-19). Given the symbolism of keys as instruments for opening and closing the gates of the kingdom of heaven, the conferral of the power of the keys upon Peter clearly suggests that he was given an imposing measure of authority by the Lord. On the other hand, special authority over others is not clearly attested. Indeed, Peter is presented elsewhere as consulting with the other apostles and even being sent by them (Acts 8:14), while he and John act almost as a team (3:1-11; 4:1-22). Nevertheless, Peter has a ministry that seems to set him apart within the original company of disciples and this explains his primacy (and that of his successors throughout the early history of the Church). He is portrayed as the fisherman (Luke 5:10; John 21:1-14), as the shepherd of the sheep of Christ (John 21:15-17), as an elder who addresses other elders (1 Peter 5:1), as proclaimer of faith in Jesus as Son of God (Matthew 16:16-17), as receiver of special revelation (Acts 1:9-16), as one who can correct others’ doctrinal misunderstandings (2 Peter 3:15-16), and as the rock on which the Church is to be built (Matthew 16:18). These biblical images were later enriched by others: missionary preacher, great visionary, destroyer of heretics, receiver of the new law, gatekeeper of heaven, helmsman of the ship of the Church, co-teacher and co-martyr with Paul.
Although founded on the rock of Peter, the Church of the New Testament was diverse and pluralistic in character. Despite many differences from place to place, however, certain common elements of belief and practice existed: faith in Jesus as Messiah and Lord, the practice of baptism and the celebration of the Eucharist, the apostolic preaching and instruction, the practice of communal love, and the expectation of the coming reign of God. There was freedom in all other matters.
By the end of the first century the Church had begun to establish itself throughout the eastern and northeastern Mediterranean. Beginning in Jerusalem it moved north and west through the missionary journeys of Paul and others to modern-day Syria (Damascus and Antioch), modern-day Turkey (Ephesus and Colossae), Greece (Corinth, Philippi, Thessalonia), and Rome, where a large Christian community, said to have been established by Peter, existed from at least the middle of the century. As the Church spread through the Greco-Roman world, it adapted itself to contemporary social, political, and cultural forms and structures, particularly the organized and administrative patterns that prevailed in the areas of missionary activity. It adopted the organizational divisions of the Roman Empire, for example (dioceses and provinces) and identified its own center with the center of the Roman Empire itself. This decision was supported by the tradition that Peter and Paul were martyred and buried there. By the latter half of the second century there were synods and councils and the emergence of the monarchical episcopate (one bishop governing each diocese).
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The Early Church
HOW DID THE EARLY CHURCH GROW?
The Church changed and developed in response to various crises and heresies. In the controversy with Gnosticism, defenders of Catholic orthodoxy like Irenaeus (who died around the year 200) appealed to the faith of local churches founded by the apostles (which became the basis for apostolic succession), and especially the faith of the Roman church, which was by now clearly associated with Peter and Paul. During the first five centuries, the church of Rome gradually assumed preeminence among all the local churches. It intervened in the life of distant churches, took sides in theological controversies, was consulted by other bishops on doctrinal and moral questions, and sent delegates to distant councils. The local church of Rome came to be regarded as a kind of final court of appeal as well as the focus of unity for the worldwide communion of churches. The correlation between Peter and the Bishop of Rome became fully explicit in the pontificate of Leo I (440-61), who claimed that Peter continued to speak to the whole Church through the Bishop of Rome.
One of the defining events in these early centuries of the Church’s history was the conversion of the Roman emperor Constantine I (306-337) in the year 312. Thereafter, pagan practices were suppressed and the Church and its clergy received privileged status. Christian commitment would no longer be tested by persecution and martyrdom, and the Church itself was now vulnerable to the negative influences of the secular culture.
Almost immediately, a countercultural movement known as monasticism began, reaching its zenith in the middle of the sixth century with the founding of Monte Cassino by Benedict of Nursia (who died in the year 547). Although devoted primarily to work and prayer (in Latin, ora et labora), monks were also directly involved in the missionary expansion of the Church into England, Ireland, Scotland, and France (then known as Gaul) between the fifth and seventh centuries. Bishops began to be recruited from among those who had some monastic training. These new-style bishops brought with them some traits of their monastic background: celibacy and a certain antiworld asceticism. Already separated by the laity by legal status and privilege, some of the hierarchy drew even further away by reason of different spiritualities.
As early as the eighth century, former mission countries (like England) were sending missionaries of their own to the still-pagan regions of Europe. By the middle of the 11th century, following the restoration of political stability in Europe, monks had largely withdrawn from temporal and ecclesiastical affairs and returned to their monasteries. Under the impact of this monastic renewal, new religious orders were founded (the Franciscans, for example, as well as the Dominicans, Cistercians, and the Jesuits).
Doctrinal controversies
As the new monastic movement was taking root, the Church had to wrestle with doctrinal controversies over some of the most basic elements of its faith: the nature of God, the divinity of Christ, the meaning of redemption and the divinity of the Holy Spirit. Arianism held that the Son of God was only the greatest of creatures. The Council of Nicaea condemned this belief in 325, declaring that the Son and the Father are of the same divine substance (in Greek this mystery is referred to as the homoousios). The First Council of Constantinople (381) condemned Apollinarianism, which held that Christ had no human soul, and Macedonianism, which denied the divinity of the Holy Spirit. The Council of Ephesus (431) condemned Nestorianism, which held that in Christ there is only one nature, a human nature, and that the human Jesus is separate from the divine Word (in Greek, Logos). At the opposite end of the doctrinal spectrum, Monophysitism (from the Greek word meaning “one nature”) held that Christ’s human nature was completely absorbed by the divine person, so that in Christ there is only one nature, a divine nature. This elicited the Christological definition of the Council of Chalcedon in the year 451: Jesus Christ has two natures, the one divine and the other human, united in one divine person “without confusion or change, without division or separation.” This stress on balance (both/and rather than either/or) has characterized Catholic teaching since its beginning.
The same balance was maintained in the great debates about nature and grace. Against Palagianism, which held that salvation can be achieved through human effort alone, Augustine of Hippo (who died in 430) insisted on the primacy of grace without denying human responsibility. In the 17th century, the Church would also condemn Quietism, which held that we can do nothing on our own spiritual behalf. The Scholastics argued that grace and nature are not opposed, but that grace builds on nature.
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Middle Ages
HOW DID THE CHURCH GET TO BE SO "EUROCENTRIC" ?
Around the same time as the Church's early doctrinal controversies were being resolved, German tribes began migrating through Europe with no effective control. These so-called “barbarian invasions” lasted some 600 years and changed the face of Catholicism from a largely Greco-Roman religion to a broader European religion. Catholic devotion, spirituality, and organizational structure were reshaped by the militaristic and feudal character of the Germanic culture. Christ was portrayed as the most powerful of kings; the place of worship was described as God’s fortress; monks were regarded as warriors of Christ; the profession of faith became an oath of fidelity to a kind of feudal lord; and Church officials, wearing the trappings of temporal authority (a ring, staff and mitre), were seen more as political than as pastoral leaders. The line between the sacred and the temporal became so blurred, in fact, that emperors, kings, and princes began assuming the right to appoint bishops. This led to the investiture controversy, which was eventually resolved in favor of the Church through the persistent efforts of Pope Gregory VII (who died in 1085).
At the beginning of the eighth century, with the eastern empire no longer able to aid the papacy against the aggressive Lombards in northern Italy, the pope turned to the Franks (the Germans) for help. The new alliance led to the creation of the Holy Roman Empire, culminating in the crowning of Charlemagne (who died in 814) in the year 800. After the empire’s eventual collapse, however, the papacy fell into the hands of the corrupt Roman nobility and the Church entered into what historians have come to call the “dark ages” of the 10th and 11th centuries. The papacy regained its footing under the reformer Gregory VII, who dealt decisively with three major abuses: simony (which is the selling of spiritual goods), the alienation of Church property (allowing ownership to pass from the Church to private hands) and lay investiture. The prestige of the pope reached its highest point in the Middle Ages during the pontificate of Innocent II (1198-1216), who fully exploited the Gregorian claim that the pope has supreme, even absolute, power over the whole Church. Boniface VIII (1294-1303) took that claim one step further and asserted dominion over the temporal order as well in the famous papal bull of 1302, Unam Sanctam (“One Holy”).
Canon law was codified to support the new claims. The Church became increasingly legalistic in its theology, moral life, spirituality, and sacramental administration, especially with regard to marriage, viewed more as a contract than as a covenant. By the middle of the thirteenth century the papal hierarchical model of the Church was securely in place, and it would dominate Catholicism until the Second Vatican Council some six centuries later. Newly elected popes were crowned like emperors — a practice discontinued by Pope John Paul I in 1978.
Meanwhile, through a series of unfortunate and complicated political and diplomatic developments in the 11th century, a major breach occurred between the church of Rome and the church of Constantinople. The excommunication of the patriarch of Constantinople, Michael Cerularius (who died in 1058), by papal legates in 1054, and the Fourth Crusade (1202-1204) and the sack of Constantinople by Western knights dealt crucial blows to East-West unity that are only now beginning to be healed.
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Reformation and Counter-Reformation
WHAT BROUGHT ABOUT THE REFORMATION?
During the Middle Ages, a process of disintegration continued within the Western Church. First, there was the confrontation between Boniface VIII and Philip the Fair (who died in 1314) over Philip’s power to tax the Church. After asserting his jurisdiction over the emperor in the bull Unam Sanctam, the pope was arrested and died a prisoner. Then there were the financial abuses during the subsequent papacy in exile at Avignon, France (1309-78), the rise of anti-clericalism in reaction to papal taxes and of conciliarism in opposition to the new claims of papal power, and, finally, the Great Schism of 1378-1417 in which there were three different people claiming to be pope at the same time.
But there were other, more immediate causes of the Reformation that followed: the corruption of the Renaissance papacy of the 15th century, the divorce of popular piety from sound theology and of theology from its biblical and historical roots, the debilitating effects of the Great Schism, the rise of the nation-state, the too-close connection between Western Catholicism and Western civilization and culture, and the powerful personalities of the Reformers themselves, especially Martin Luther, John Calvin and Ulrich Zwingli.
The Catholic Church’s official response to the challenge of the Reformation was vigorous, if belated. The centerpiece of the Counter-Reformation was the Council of Trent, held between 1545 and 1563. This council was conducted largely under the leadership of Pope Paul III (1534-49), and it reaffirmed those traditional Catholic teachings that had been rejected or attacked by the Protestants: the importance of human effort in salvation, the place of tradition alongside Sacred Scripture, the seven sacraments, including the ordained priesthood, the authority of the hierarchy and so forth. The council also instituted the Index of Forbidden Books and it established seminaries for the education and formation of future priests. The post-Tridentine Church continued to emphasize those doctrines, institutions and devotions that the Reformation had directly challenged: veneration of the saints, devotion to Mary, eucharistic adoration, the hierarchy and the priesthood. Catholic missionary activity was reduced in countries where Protestantism flourished, but the Catholic faith was carried abroad by the two Catholic sea powers, Spain and Portugal. The Dominicans, Franciscans, and the newly established Jesuits brought Catholicism to India, China, Japan, Africa, and the Americas. The Congregation for the Propagation of the Faith was founded in 1622 to oversee these new missionary endeavors.
Post-Reformation Movements
Tensions between Rome and France were made worse by the rise of Jansenism in France at the beginning of the 17th century. Drawing much of their inspiration from St. Augustine but taking his theology to an extreme, the Jansenists tended to view human nature as totally corrupt and developed a spirituality that was excessively rigorous and puritanical. When Rome finally moved against Jansenism, many in France took it as an affront to the independence and integrity of French Catholicism. Gallicanism (from the original Latin word for France, Gaul) surfaced as an essentially nationalistic movement, but with clear theological overtones. It asserted that only a general council has supreme authority in the Church and that all papal decrees are subject to the consent of the whole Church as represented in such a council. Gallicanism was condemned by the First Vatican Council of 1869-70, which taught that infallible teachings of the pope are irreformable, that is, not subject to the consent of any higher ecclesiastical body or authority.
The Catholic Church in northern Europe, especially in the Catholic states of Germany, was also severely challenged by an 18th century movement known as the Enlightenment. The movement was characterized by a sometimes uncritical confidence in the powers of human reason, an optimistic view of human nature and a passion for human freedom. At the same time, it displayed an often hostile attitude toward religion and the supernatural and against all authority other than that based on reason. Although it influenced Protestantism far more than it did Catholicism, the Enlightenment stimulated advances in theological and biblical scholarship, in the education of the clergy, in the promotion of popular education, and in the struggle against religious superstition.
If the Enlightenment marked the beginning of the end of an unhistorical Catholic theology, the French Revolution of 1789 marked the end of medieval Catholicism. The feudal, hierarchical society on which medieval Catholicism had been based abruptly disappeared. In uprooting the clerical system, the French Revolution forced the French clergy to look to Rome and the papacy for support. Since Rome was “beyond the mountains,” the new dependence of French Catholics on the papacy gave rise to an ultraconservative movement known as Ultramontanism. Perhaps the greatest hidden benefit of the French Revolution was what some have called the “grace of destitution.” By stripping the French church of most of its wealth and power, the Church was free once again to pursue its basic mission of preaching the gospel and serving the people in fidelity to its central teachings.
Not only in France but also in Germany, the French Revolution provoked a counterreaction among many intellectuals who returned enthusiastically to the values of the past, including those of Catholicism, which they extolled now as the mother of art and the guardian of patriotism. This countermovement was known as Romanticism. There emerged from it a rigid traditionalism that was distrustful of all critical thinking and speculation in theology and that looked to Rome for authoritative answers to all questions.
The winds of Modernity
The popes of this time - Gregory XVI( (1831-46) and Pius IX (1846-78) - condemned the winds of change and modernity, nowhere more forcefully than in Pius’ Syllabus of Errors, published in 1864. Although Pius persuaded the bishops of the First Vatican Council to define papal primacy and papal infallibility, he lost the Papal States in 1870 and, as a consequence, the pope’s last bit of political power. It was only with the Lateran Treaty of 1929 (which was renegotiated in 1983) that the pope’s temporal rights to the Vatican were legally recognized.
The 19th century also witnessed the rapid development of industrialization and the rise of many new social problems, including the worsening condition of workers. Too long wedded to, and identified with, traditional social, political, and economic powers, the Church began to lose the loyalty of the working classes. Partly to attract them back to the Church and partly to restore stability to the social order, Pope Leo XIII (1878-1903) issued a major encyclical entitled Rerum Novarum (from the Latin meaning “Of New Things”) in 1891, defending the rights of workers to form unions, to earn a just wage and to work under humane conditions. Catholic social teachings were developed in subsequent decades by popes Pius XI, Pius XII, John XXIII, Paul VI, and John Paul II, as well as by the Second Vatican Council (1962-65) and individual conferences of bishops. John Paul II marked the 100th anniversary of Rerum Novarum with an encyclical of his own entitled Centesimus Annus (from the Latin meaning “The Hundredth Year”).
Just as the Catholic Church was buffeted by “new things” on the economic front, so, too, was it challenged anew intellectually. Although not really a single movement but a cluster of movements, Modernism emerged at the beginning of the twentieth century as a major threat to traditional Catholic orthodoxy, as formulated and interpreted by the new Scholastics. Modernism was condemned in 1907 by Pope Pius X (1903-14), and for many years thereafter bishops, pastors, and theologians were required to swear an oath against Modernism. Theologians and biblical scholars were forbidden to use the resources of modern scholarship in their research, writing and teaching, and if they did they were reported to Rome. Many were silenced, removed from their positions, suspended from the priesthood, or even excommunicated. Because of the intensity of the anti-Modernist campaign, Catholic scholarship declined for nearly fifty years, and didn’t begin recovering until just before the Second Vatican Council. Ironically, several of the Modernists’ principal positions were later reflected in the teachings of Vatican II and in some contemporary Roman documents; namely, that the truths of Scripture and the dogmas of the Church are affected by history and must be interpreted in light of historical circumstances and that there is a development of dogma.
With the election of Pope Benedict XV (1914-22), the anti-Modernist era came to an end and the First World War began. In these turbulent years the Catholic Church continued to move into the modern world. The liturgical movement, later endorsed by Pope Pius XII’s encyclical Mediator Dei in 1947, began to close the gap between the clergy and the laity. Catholic biblical scholarship received crucial support from the same pope in his encyclical Divino Afflante Spiritu in 1943. The social apostolate was given energy by a series of papal pronouncements. The lay apostolate was promoted by popes Pius XI and Pius XII. The missionary movement, which had experienced a major revival in the 19th century with as many as 8 million converts, became increasingly independent of colonial and European influence. Both Pius XI and Pius XII stressed the importance of establishing native clergies and native hierarchies in mission lands.
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The Church Today
WHAT IS VATICAN II AND WHY IS IT IMPORTANT?
No event in the 20th century, or indeed in the modern era, has shaped and influenced the Catholic Church more substantially than the Second Vatican Council. It was convened by Pope John XXIII (1958-63) for the sake of updating the Church, bringing an end to the era known as Tridentine Catholicism.
The history of the Catholic Church since Vatican II has been shaped largely by the Church’s efforts to come to terms with the various challenges and opportunities that the council presented and at the same time to remain faithful to its distinctive Catholic identity. These efforts have not been without great difficulty. Although the majority of Catholics, especially those who have had the advantage of education, have been generally responsive to the council’s teachings, a vocal minority continue to resist and oppose them. Pope Paul VI agonized over the divisions in the post-conciliar Church. Pope John Paul II (1978-2005) was often criticized for seeming to encourage the discontented minority to believe that elements of pre-Vatican II Catholicism could somehow be restored. Although Pope Benedict VI continues to move the Church toward a pre-Vatican II era, the long and still evolving history of the Catholic Church clearly suggests that it cannot and will not be completely realized.
The story of the Catholic Church is ongoing. Its destiny is the reign of God in all its fullness. Its present is that of a pilgrim’s existence, “at the same time holy and always in need of being purified, and incessantly pursuing the path of penance and renewal.” Its abiding mission is “to show forth in the world the mystery of the Lord...until at the last it will be revealed in total splendor” (Dogmatic Constitution on the Church, n. 8).
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Is homosexuality a sin?
No. The Church does not consider a gay or lesbian orientation to be inherently sinful because it is not a choice, and "morality presumes the freedom to choose." In the mid-1970s, the Church recognized the difference between being homosexual and engaging in homogenital (same-sex) acts. The Church holds that, as a state beyond a person's choice, being homosexual is not wrong or sinful in itself.
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Are homosexual acts sinful?
That depends on the act and the intention. The Church teaches that any sexual act, homosexual or heterosexual, outside the covenant of marriage is sinful because sexual intercourse is a profound symbol of self-giving. When spouses make love, they are saying to one another in "body language" what they pledged to each other in marriage: "I am yours for life!" God created sex to be physically pleasurable and emotionally fulfilling. But it is even greater than all that. It is, above all, the deepest sign of the complete gift of self that spouses pledge to each other. The only "place" where this total self-giving is to take place is in marriage. So sexual intimacy belongs only in marriage. Outside of marriage, sex is a lie. The action says: "I give you my whole self" - but only for this moment, not for all time. The Church's tough stand on sex outside marriage is intended to safeguard the sacredness of sexual intimacy. Before giving your body to another person, you need to give your whole life, and you need to receive your spouse's whole life in return - and that can only happen in marriage.
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What is the basis for the Church´s teaching about homosexual acts?
All Catholic sexual ethics rests on this principle: procreation is an essential aspect of human sexuality, so every genital act must be open to the possibility of conception. For this very same reason, Catholic teaching also forbids contraception, masturbation, and sex outside of marriage.
This teaching pertains to the very nature of human sexuality. That is, the Church presents this teaching as natural law, the ordering which the Creator built into the universe.
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FAQs > What does the Church say about homosexuality? >
In addition to Scripture and Tradition, doesn´t the Church also base its teaching about homosexuality on "natural law"?
Arguments from natural law are inconclusive, for the nature of human sexuality is debated. Procreation is certainly one aspect of sexuality. Yet the Church allows marriage between known sterile couples and sex between couples beyond child-bearing age. Moreover, Catholic teaching has recently emphasized the unitive aspect of sex — loving, caring, interpersonal sharing. Is the biological or the personal the key aspect of sex among human beings? Similarly, the human sciences provide no universally accepted conclusion, but the majority opinion is that homosexuality is a natural variation, biologically based, fixed by early childhood, in no way pathological, and affecting about 6 percent of the population in virtually every known culture. (This percentage includes both the exclusively and the predominantly homosexual.) Likewise, while some may condemn practicing homosexuals as Godless and sinful, contemporary lesbian and gay Christians recognize their self-acceptance as a graced moment and report that, since coming out, they are happier, healthier, and closer to other people and to God.
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FAQs > What does the Church say about homosexuality? >
Does the Church condemn same-sex marriage?
Yes and no. The Church considers marriage to be exclusively the union of a man and a woman, and says that marriage between same-sex couples would pose a threat to that tradition. But some bishops have tried to re-frame the discussion. Consider these remarks by Basil Hume, OSB, the cardinal archbishop of Canterbury:
"Love between two persons, whether of the same sex or of a different sex, is to be treasured and respected. When two persons love, they experience in a limited manner in this world what will be their unending delight when one with God in the next. To love another is in fact to reach out to God, who shares divine lovableness with the one we love. To be loved is to receive a sign or share of God's unconditional love. To love another, whether of the same sex or of a different sex, is to have entered the area of the richest human experience."
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Do you celebrate a "real" Catholic Mass?
What do Catholics believe?
What do Catholics say about the Bible?
What do Catholics believe about prayer?
What are sacraments?
What do Catholics believe about sin and reconciliation?
What do Catholics believe about Mary?
What is a miracle?
What is Vatican II?
What is the Church's history?
What does the Church say about homosexuality?
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FAQs > What does the Church say about homosexuality? >
Can someone in a same-sex relationship be considered a "faithful" Catholic?
Yes. Although not as a matter of public Church teaching, only as a matter of conscience (a matter of personal application of the whole of Catholic teaching to that particular case).
In 1975, the Vatican's Declaration on Certain Questions Concerning Sexual Ethics addressed the issue of homosexuality. A principal author of that document was Jan Visser, C.Ss.R. In an interview published in the Jan. 30, 1976, edition of L'Europa, he said: "When one is dealing with people who are so deeply homosexual that they will be in serious personal and perhaps social trouble unless they attain a steady partnership within their homosexual lives, one can recommend them to seek such a partnership, and one accepts this relationship as the best they can do in their present situation." In other words, one of the very people who helped formulate the Vatican's teaching that homogenital acts are wrong allows that, in certain individual cases, one may not only permit but even recommend a stable homosexual relationship.
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Do you celebrate a "real" Catholic Mass?
What do Catholics believe?
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What do Catholics believe about sin and reconciliation?
What do Catholics believe about Mary?
What is a miracle?
What is Vatican II?
What is the Church's history?
What does the Church say about homosexuality?
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FAQs > What does the Church say about homosexuality? >
Can a Catholic dissent from the Church´s teaching about homosexuality?
Neither Scripture nor Tradition nor natural law theory nor human science nor personal experience convincingly supports official Catholic teaching about the immorality of homogenital acts. Accordingly, and after much soul-searching, many gay and lesbian Catholics have formed consciences that differ from official Church teaching and have entered into homosexual relationships. In this respect they are exactly like the many married Catholic couples who cannot accept the official teaching on contraception.
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Contents © 2013 Dignity/Dallas | Church Website Provided by mychurchwebsite.net | Privacy Policy
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About Dignity
About Dignity
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This Week's Homily - Breath of the Spirit
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Become a Member
Visiting Dallas
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Shopping
Dining
Entertainment
News/Events
News/Events
Press Releases
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Dateline
Quarterly Voice
Membership
Member Directory
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Prayer Requests
FAQs
Do you celebrate a "real" Catholic Mass?
What do Catholics believe?
What do Catholics say about the Bible?
What do Catholics believe about prayer?
What are sacraments?
What do Catholics believe about sin and reconciliation?
What do Catholics believe about Mary?
What is a miracle?
What is Vatican II?
What is the Church's history?
What does the Church say about homosexuality?
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FAQs > What does the Church say about homosexuality? >
Can dissenting Catholics still be considered "faithful" Catholics?
Yes! In their Pastoral Letter Human Life in Our Day, the American bishops viewed dissent as legitimate under three conditions: (1) it is based on serious reasons; (2) it is respectful of teaching authority; and (3) it does not cause scandal.
As faithful Catholics, we recognize that the Church's teaching on homosexuality is authoritative but not infallible. Therefore, we respectfully disagree with the Church's position that homosexual acts are "acts of grave depravity" and that same-sex marriage is "immoral."
With all humility, we call upon the Church to allow same-sex couples to marry. Procreation is but one aspect of sexuality. The Church already allows marriage between known sterile couples and sex between couples beyond child-bearing age, so why not same-sex couples? Although the Church condemns practicing homosexuals as Godless and sinful, we believe that we are capable of entering into the sacred bond of marriage and that we can attain holiness through our loving relationships.
With the late Cardinal Basil Hume we believe that "love between two persons, whether of the same sex or a different sex, is to be treasured and respected. When two persons love, they experience in a limited manner in this world what will be their unending delight when one with God in the next. To love another is in fact to reach out to God, who shares divine loveableness with the one who we love. To be loved is to receive a sign or share of God's unconditional love. To love another, whether of the same sex or of a different sex, is to have entered into the area of the richest human experience."
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Dignity Houston
Dignity Houston
LGBT Catholics, families, friends and allies. Many voices, One mission.
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.… every Saturday at 7:30 p.m. for our Saturday night service and social hour. We meet at:
GLBT Cultural Center
401 Branard, Room 114
Just blocks from Alabama and Spur 527
After services, we generally go to dinner at an area restaurant. Discover the finest in local food while developing new friendships.
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LGBT Catholics, families, friends and allies. Many voices, One mission.
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Who We Are
Dignity Houston is a non-profit organization that empowers LGBT Catholics to live authentically in religion and sexual orientation. Established in 1974 as the Houston chapter of DignityUSA, we have met for liturgy, song, discussion, and dinner every Saturday evening for over thirty years.
As a community, we seek to promote dignity, combat isolation, and effect social change in our church and society. Our services, activities, and fellowship are infused by the values of justice, equality, and compassion, for we believe all people are created in the image of God, and all life has dignity.
Our mission is to serve as a premiere resource of information, interfaith dialogue, social support, and social justice advocacy for LGBT Catholics, families, and friends. Our vision is full inclusion in church and society for our brothers and sisters of all faith traditions.
Whether you are a Catholic in search of LGBT-affirming religious services, an existing member of a faith-based organization interested in additional LGBT-focused fellowship, or an ally, we welcome you to join us!
DignityHouston is a local affiliate chapter of DignityUSA .
Our Meetings
Join us on Saturdays at 7:30 p.m. for our religious service and social hour. We meet at:
GLBT Cultural Center
401 Branard, Room 114
in the Montrose area
just blocks from Alabama & Spur 527
Our Board
DignityHouston is a nonprofit, tax exempt 501(c)(3) organization governed by an officially adopted set of bylaws. The bylaws provide for an elected board of trustees. The members of the current board are:
Mike S., President
Larry L., Treasurer
Phil H., Secretary
Kathy J., Member-at-Large and Membership Chair
Contact Us
You can contact DignityHouston at:
Dignity/Houston, Inc.
P.O. Box 66821
Houston, Texas 77266
Email: info@dignityhouston.org
Our Web Site
This DignityHouston Web site provides an important interactive online community for its members and friends. We invite you to participate in this community.
Disclaimer
Publication of names and/or organizations on this Web site should not be construed as an indication of sexual orientation.
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LGBT Catholics, families, friends and allies. Many voices, One mission.
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Why Dignity?
We’re glad you decided to visit our Web site. Now, you may be wondering, “What can I get from Dignity Houston that I can’t get anywhere else? Why should I get involved?” Those are very important questions.
Dignity Houston strives to provide a nurturing, caring community for LGBT persons and their families, friends, and allies who choose to worship in an interactive style that celebrates the Catholic tradition. There are, of course, a whole array of options for doing just that, so again, you might wonder “Why Dignity instead of all of those?” You’ll find lots of reasons for being involved in Dignity on the other pages of this site; on this page, we’ll take a moment to look at some of the alternatives to Dignity.
Why not a welcoming church or denomination?
The Episcopalian Church in America, the Unitarian Church, and others are supportive of the LGBT lifestyle. For some LGBT Catholics, converting to a different denomination or attending a different denomination’s services is an acceptable alternative to traditional Catholic service. For others with strongs roots in the Catholic tradition, however, that just won’t do.
Simply walking away from the Catholic Church does nothing to change the Church’s position articulated in then-Cardinal Ratzinger’s Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons. In fact, those other denominations once held positions similar to that of the Catholic Church today. It was only through internal advocacy that they changed. The Catholic Church’s hierarchy and Magisterium have made serious errors in the past that they have had to recant. The indictment of Galileo and the condemnation of Mary Magdalene as a prostitute are just two egregious examples. Again, it was only through internal advocacy that the Church correct those errors.
Dignity Houston sees advocacy for the correction of the Church’s errors in teaching on human sexuality as a primary ministry.
Why not a traditional Catholic parish church?
For some, that’s actually a non-starter as a question. Many Dignity Houston members attend their parish church as well as Dignity Houston services. Dignity Houston encourages all its members to attend their parish churches as appropriate and, from time-to-time, visits parish churches as a group. For others, a traditional Catholic parish church just isn’t an acceptable alternative because:
•They have to be closeted about their sexuality.
•They receive anti-gay and hate messages from the clergy and fellow parishioners.
•In an environment as intensely personal as a worship service, they do not feel safe enough to be themselves, to hold hands with the life partner sitting beside them, openly acknowledge a close acquaintance from the LGBTcommunity, or even mention where they went last night.
•They have been mistreated and rejected in the name of Catholic dogma, and staying in the formal Church can be retraumatizing.
•There are no opportunities to participate in a leadership or major contributory role as an Out Catholic.
•They want to make a statement of protest against the hierarchy’s position on homosexuality.
However, Dignity Houston also affirms that the LGBT lifestyle represents a unique culture with its own values and customs. Many people feel a need to celebrate their religious life within their culture. Because of the Catholic Church’s stance on the LGBT lifestyle, as stated in the On the Pastoral Care of Homosexual Persons document, that cannot be done in the traditional Catholic parish church. Some folks find that trying to “blend in” in the traditional Catholic parish church is a little like a light-skinned Black person trying to “pass,” something that denies dignity of the person that they are.
Until such a time as the Church corrects the error of its ways, Dignity Houston will continue to fill the void by providing a sacred space for LGBT people to live out their faith with dignity and integrity.
Why not Courage?
Dignity Houston does not discourage anyone from joining Courage instead of or in addition to Dignity Houston. We feel that, when you have all the facts, you should make an informed decision, and we will support that decision, whatever it is. To assist you in making that choice, we provide you with the comparison of the two organizations below and encourage you to visit the Courage national Web site.
Courage
Dignity Houston
Affirms then-Cardinal Ratzinger’s Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Person which states “Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective isorder.” Dignity Houston affirms that the LGBT lifestyle is part of the rich tapestry of human life and, indeed, of the natural order of the mammalian world. (Virtually all mammals exhibit same-sex behavior to varying degrees.) Dignity Houston holds that same sex behavior between consenting adults in a spirit of caring is not intrinsically evil and is, in fact, a part of God’s Divine plan.
Dignity Houston also recognizes that the Magisterium and the Church’s teachings have been in error in the past and, as a human institution, will be in error in the future. One only has to think of its treatment of Galileo for confirmation of that fact. Dignity Houston strives to correct the Church’s egregious errors with regard to human sexuality and the LGBT lifestyle.
Goal: “Foster a spirit of fellowship in which all may share thoughts and experiences, and to ensure that no one will have to face the problems of homosexuality alone.” Thus, Courage is an AA-type organization committed to help “homosexuals” avoid their inclination toward homosexuals thoughts and acts. In fact, they offer their own Twelve Steps of Courage modeled after the famous AA Twelve-Step Program. Dignity Houston affirms that the LBGT lifestyle is not centered solely on sexual acts, but rather exists as a culture with its own shared values and customs. Dignity Houston strives to promote and nurture that culture by providing nonsexual activities in a spirit of community and fellowship, a community that supports those values and customs, including, for most members, a dedication to the Roman Catholic religion.
Goal: “Live chaste lives in accordance with the Roman Catholic Church’s teaching on homosexuality. (Chastity)” Thus, Courage promotes celibacy for its members if they cannot live successful heterosexual lives.” Dignity Houston affirms that celibacy is not part of the natural order in the world created by God. One only has to look at the very, very few people who maintain a life of absolute celibacy even among those who have taken a solemn vow of such celibacy after long and careful preparation for it. Even in situations where a person is deprived of human contact, the incidence of masturbation rises very significantly.
Dignity Houston holds that God created sex for the pleasure and bonding of humankind, as well as for procreation, and that such sex is a joyous and proper celebration of the wonders of the world God created — for both LGBT and heterosexual persons and all variations in between.
Houston contact : Fr. Mike van Cleve (713) 468-9555, fr.mike@hotmail.com Houston contact : P.O. Box 66821, Houston, TX 77006, info@dignityhouston.org; or visit us at any of our Liturgical Celebrations on Saturday at 7:30 p.m. at the GLBT Cultural Center, 401 Branard St, Room 114, Houston, TX 77006; Web site: http://dignityhouston.org
Why religion at all?
Many LGBT persons and supporters have left behind religion itself because of the repressive view that so many denominations take toward human sexuality and especially same-sex sexuality. There is dissension even within welcoming churches regarding their support of the LGBT lifestyle.
It has been said, “We cannot give a person faith; only God can give that. We cannot give people love; they must find that within their hearts. All we can do is give them hope — the singular characteristic of humankind.” Dignity Houston cannot convince you not to discard your religion because that is a matter of faith, something that only God can give you. What we can offer you is hope for tomorrow in a loving, nurturing community of folks who have shared values and culture.
All are welcome at His table.
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Dignity/San Antonio
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2013 DIGNITY FALL BALL
21st National Convention PICS
CAUSA
Dignity/SA Expulsion from Parish Home
SOLIDARITY SUNDAY 2013
Welcome to Dignity/San Antonio
Submitted by admin on Tue, 05/01/2012 - 1:31pm
Dear Dignity Friend,
For more information about Dignity San Antonio see our FACEBOOK page: https://www.facebook.com/pages/Dignity-San-Antonio/280870873787
We hope and pray that this weekly message will nurture you spiritually and be especially helpful in the more difficult times of life.
Dear Dignity Friend,
Hope you are having a good week.
We hope and pray that this weekly message will nurture you spiritually and be especially helpful in the more difficult times of life.
Reflection: John 1: 19-28
“…’Who are you?… What do you say about yourself?’
John said, ‘I am the voice of one crying out in the wilderness, make straight the way of the Lord.’”
Has the church forgotten its prophetic role?
Do we no longer believe that it is part of our task to prepare the way of the Lord?
No! The zeal of John the Baptist is coming back to the church. God is calling many prophetic voices to make a path for God to enter the hearts of millions of people who have been tossed aside by many churches. Minority peoples abandoned by the church are now being brought back to the grace of God. If the Word of God dwells in flesh, then all flesh can become a testimony to God’s action. That God has chosen to dwell in the flesh of diverse peoples is a prophetic word from God in our day.
The movement to liberate all peoples opens a new path for God’s presence in the world.
Each of our lives makes a specific and unique testimony. Like John, we are voices crying in the wilderness. Like John, we prepare the way for Christ to enter our communities. Just like John we baptize so that Christ shall be revealed.
“What do you say about yourself?”
The question to John the Baptist is also the question addressed to us.
What is your answer?
Precious Jesus, I want to say yes to you using me. I want the world to look at me and see you. Let me be the highway you take into the life of my world, my relationships, my family, my home. Walk in me, my God, I am not afraid anymore.
Larry J. Ulhrig, from The Road to Emmaus
Dignity/San Antonio
we meet every Sunday
at
Beacon Hill Presbyterian Church
@ 1101 West Woodlawn Avenue SA, TX 78201.
Gathering at 5:15pm
Liturgy at 5:30pm
ALL ARE WELCOME IN THIS PLACE! COME AND JOIN US!
for more information 210-340-2230
Dignity San Antonio Celebrates the wholeness and holiness of Lesbian, Gay, Bisexual & Transgender Catholics
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Got Questions or would like to join/support Dignity San Antonio?
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DignityUSA works for respect and justice for people of all sexual orientations, genders, and gender identities—especially gay, lesbian, bisexual, and transgender persons—in the Catholic Church and the world through education, advocacy, and support.
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San Antonio TX 78212
Phone:
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• Dignity Catholic Eucharistic Liturgy
12/29/2013 - 5:15pm
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SOLIDARITY SUNDAY 2013
About Us
Submitted by admin on Tue, 05/01/2012 - 2:05pm
Statement of Position and purpose
A. We believe that gay Catholics are members of Christ’s mystical body, numbered among the people of God. We have an inherent dignity because God created us, because Christ died for us, and the Holy Spirit sanctified us in Baptism making us a temple and the channel through which the love of God might become visible. Because of this, it is our right, our privilege, and our duty to live the sacramental life of the Church, so that we might become more powerful instruments of God’s love working among God’s people.
B. We believe that gays can express their sexuality in a manner that is consonant with Christ’s teaching. We believe that all sexuality should be exercised in an ethically responsible and unselfish way.
C. As members of DIGNITY/USA, we wish to promote the cause of the gay community. To do this, we must accept our responsibility to the Church, to society, and to the individual gay Catholic
History
Throughout its existence, Dignity has fought for "a time when Gay, Lesbian, Bisexual and Transgender Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality, and as beloved persons of God participate fully in all aspects of life within the Church and Society."
In 2009, the executive director, Francis DeBernardo of New Ways Ministry speaks freely with his disagreement on remarks by Pope Benedict XVI on the futility of condom use in AIDS prevention
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***DOWNLOAD INFO***
Got Questions or would like to join/support Dignity San Antonio?
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NAVIGATION
##Calendar
Mission Statement
DignityUSA works for respect and justice for people of all sexual orientations, genders, and gender identities—especially gay, lesbian, bisexual, and transgender persons—in the Catholic Church and the world through education, advocacy, and support.
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CONTACT US:
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PO Box 12544
San Antonio TX 78212
Phone:
210-340-2230
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• Dignity Catholic Eucharistic Liturgy
12/29/2013 - 5:15pm
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Dignity/Northern Virginia
Dignity/Northern Virginia
ANNOUNCEMENTS
Please continue to pray for Father Bob Fagan for a continued, speedy recovery. Also remember Ben Allen in your prayers. And remember Father Bob Nugent, the co-Founder of New Ways Ministry. Please use our Book of Prayer Intentions located at the back of church to enter your special prayer requests.
On Saturday, 12/7, we will be having our usual First Saturday collection of items for the OLQP Food Pantry. Donations of canned goods and non-perishable items are collected during Mass and delivered to the OLQP Food Pantry which provides close to 500 bags of food each month to our neighbors in need. Our donations are also shared with the Arlington Food Assistance Center (AFAC). Contents of the food bags include canned vegetables, soup, canned fruit, cereal, meat or fish, pasta, pasta sauce, rice, beans (bulk bags of both stretch our resources), and, occasionally, dessert. In addition, clients can choose to receive instant corn flour (i.e. Maseca) and/or vegetable oil.
Also, on Sat, 12/7, there will be an anointing service during mass @ICOH @ 6:30 pm.
On Sat, 12/14, there will be a gift wrapping party @Eileen's after mass @ICOH @6:30 pm. Please join your Dignity NoVA family for a Christmas party to share some holiday cheer and spread some good will to a few of our less fortunate neighbors. The festivities will be at Eileen's house, which is about 20 minutes from church. There will be plenty of food, holiday drinks and mirth for all and, as we think of others who are facing difficult times right now, we ask that you bring an unwrapped gift for a member of one of two families in need that we are adopting this season from Our Lady Queen of Peace. We may do a little wrapping at the party to get in the Christmas spirit. There will be more information on the family members to come. We hope you can come - it will be a great opportunity for friendship and holiday generosity. Directions will be provided.
On Sat, 12/21, there will be a communal penance service as part of the mass @ ICOH @ 6:30 pm. An opportunity for individual confessions after mass will also be provided.
On Tues, 12/24, Christmas Eve mass @ ICOH @7:00 pm with a brief potluck dessert social in the ICOH hall ending by 8:45 pm.
On Sat, 12/28 and 1/4/14 we will have our regular mass at ICOH @ 6:30 pm.
D/NoVA will not be having a mass on 12/25 or 1/1/14. Note that DW will be having a mass on 12/9 at the Dignity Center at 7:30 pm for the Feast of the Immaculate Conception. Also, DW will have a mass on 12/25 at St. Margaret's at 6:00 pm; and a mass on 1/1/14 at the Dignity Center at 7:30 pm.
At the D/NoVA Annual Meeting held on 11/23 a new Board of Directors for 2014 was elected. Congratulations to the new board members who assume their new duties effective 1/1/14; and many thanks from the community to Patrick McN for his service as a board member for the past three terms.
Thanks also for the $305 donated by members of D/NoVA for Philippines Relief efforts. The Board authorized an additional $300 from the Belle Fund for this purpose. Accordingly, D/NoVA contributed $605 to the Catholic Relief Services' special fund to help victims of the Typhoon in the Philippines.
In advance of the Bishops Synod on the Family scheduled for October 2014, the Vatican put out a world-wide call for parish-level input on a range of issues including contraceptive use, divorce and remarriage, same-sex marriage, and the needs of families with children from unrecognized marriages. In some countries, including England and Wales, the national bishops’ conferences have created on-line surveys or other tools for Catholics to provide feedback. In the U.S., the Conference of Catholic Bishops decided not to circulate the questionnaire widely. This has frustrated many Catholics. So, a group of 15 Catholic organizations, including DignityUSA, has adapted the survey being used by U.K. Catholics for our country. The questions follow the basic structure of the Vatican document, but the language has been changed to reflect common parlance. The survey can be accessed at
https://www.surveymonkey.com/s/SynodOnFamilyUS.
We urge you to complete the survey, and pass it on to friends, family, and other interested Catholics.
We welcome the Rev. J Randolph Alexander, Jr as the new Rector of ICOH. We hope to have him as a guest homilist in the near future.
Dignity/Northern Virginia
PURPOSE: Dignity/NoVA's primary purpose is to sponsor a weekly mass in the Roman Catholic tradition for the local Gay, Lesbian, Bisexual and Transgender community of Northern Virginia. In addition to establishing a nurturing community for worship, spiritual development, fellowship and education, we seek to provide a healing outreach to GLBT Catholics by affirming that all people are children of God; and we seek to be a prophetic witness of Jesus' teachings and message to the Church, to the GLBT community, and to society through the spiritually unique and individual experiences of GLBT persons.
We are honored that you are visiting our web site. Being a religious organization, we are always striving to find new ways to get our message out to current and prospective members. This web site allows us to reach people we may never have been able to contact before.
Please use this site to access the information you need about the church and as a resource for broadening your faith. We look forward to hearing from you and answering any questions you might have. .
PASTORAL CARE: If you need confidential assistance, call the Dignity Center number (202) 546-2235 and select Box #2. You will be put in touch with the appropriate person. All calls are kept confidential. If you have need for pastoral counseling, contact any of our priests.
DIGNITY WASHINGTON: www.DignityWashington.org
Dignity Washington sponsors a mass for the GLBT community each Sunday night at 6:00 pm at St. Margaret's Church, 1830 Connecticut Ave., NW (Dupont Circle Metro). Additional information about DW activities can be found by using the link above to their web site or by calling the DW Information Line at 202-546-2235.
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Dignity/Northern Virginia
Dignity/Northern Virginia
Our History
D/NoVA is a chapter in the national organization DignityUSA and supports the DignityUSA’s vision statement; but D/NoVA is a completely separate organization independently incorporated under the laws of the Commonwealth of Virginia and retains the option to surrender in writing its DignityUSA chapter charter at any time and for any reason without any effect on the D/NoVA organization or its Bylaws.
Since receiving its charter in 1992, D/NoVA has sponsored a weekly Saturday evening mass in the Roman Catholic tradition for the local GLBT community of Northern Virginia at Immanuel Church-on-the-Hill in Alexandria, Virginia. As D/NoVA celebrates over 20 years of service to the GLBT community of Northern Virginia, it is unfortunate to note that the past 20 years have seen the Roman Catholic Church increasingly alienate its GLBT members, silence its critics inside the Church, and aggressively attack those outside the Church with opinions different from its own. In 2006, while D/NoVA joined many, many other enlightened religious leaders and congregations throughout the Commonwealth of Virginia in supporting Equality Virginia's efforts to defeat the amendment to the Virginia Constitution to ban gay marriages, the Bishops of Arlington and Richmond actively supported passage of the amendment.
D/NoVA takes pride in and celebrates its successful efforts towards gender equity. Female members are encouraged to and do take an active role in the management and operations of the chapter. Many of our Presidents and other office holders past and present have been female.
In addition to its activites seeking social justice, D/NoVA has supported efforts to ban offical, organized discrimination against gay high school students in Virginia, and supported other religious groups, communities and causes. We are a supporter of New Ways Ministry and a member of the Northern Virginia AIDS Ministry (NOVAM) which seeks to help those suffering with the disease, and we have engaged in other charitable works such as furnishing supplies to the Carpenter's Shelter for homeless children, families and adults in Alexandria, VA. Our monthly collections of food and other items supports the Food Pantry at Our Lady Queen of Peace Church in Arlington, VA.
These and other activities are in keeping with D/NoVA's goal to seek to provide, facilitate, and /or sponsor religious, educational, community service and charitable activities to unite GLBT individuals as well as all Roman Catholics regardless of their sexual orientation, gender, age, race, ethnic origin, political affiliation, or any other classification, in a way that is consonant with Christ's teaching, to be an instrument of Christ, to develop leadership, to worship together in full communion, and to be recognized as a positive example of Christian community by the Church and by society.
D/NoVA seeks to openly express our Christian faith through the tenants of our Roman Catholic faith, to achieve Christian maturity, and to demonstrate our love of God through our actions, our interactions, and our example. D/NoVA seeks to focus and demonstrate our faith by sponsoring a weekly Mass, the sacraments, scripture, personal prayer, and the love of neighbor, in a warm, welcoming environment for the GLBT community, their friends and relatives, and the greater society.
D/NoVA aims to provide a place and time for religious services that include the sacraments, prayer, worship, and fellowship. D/NoVA aims to provide Liturgical (including Worship and Music) and Social Ministries.
D/NoVA aims to provide the basis for performing charitable (religious) acts which may include but are not limited to AIDS Ministry, Hospital Ministry, Homebound Ministry, Homeless and Abandoned Ministries, and Ministries to Gays and Lesbians.
D/NoVA aims to educate members, friends, and outside community in matters of faith as well as concerns of the GLBT communities so that sexuality and spirituality are integrated rather than exclusive. This may include but not be limited to Outreach Ministries such as Personal Contact, Seminars, Speaker Events, Printed Material, and Networking.
D/NoVA aims to educate the Church and society of the importance of inclusivity in all matters through our own example and in such a way so that all people feel welcome and comfortable in their knowledge that anyone can achieve the goals they work toward without being excluded based on classification, real or imagined. To limit anyone by using exclusive actions, statements, words or deeds, limits everyone from achieving their full potential.
D/NoVA aims through education and example to eliminate all forms of harassment, particularly sexual harassment, from society. All harassment and particularly sexual harassment is degrading not only to the person on which it is perpetrated, but also to the society as a whole. Harassment of any form shall not be allowed at any D/NoVA function, event or activity whether the function, event or activity be public or private, religious or secular, social or personal.
We pray and work for that day of reconciliation when the Roman Catholic Church will not consider its GLBT children as "intrinsically disordered," but will welcome and accept all people as children of God endowed and blessed with uniques gifts, talents and orientations that need to be nurtured, celebrated and developed for the praise and glory of God.
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Dignity/Seattle is a faith community of gay, lesbian, bisexual, transgender Catholics,
our families and friends in Seattle since 1973.
Make Dignity
your spiritual home
We meet second Sundays @ 6pm
for liturgies & prayer services at:
RAVENNA UNITED METHODIST CHURCH
5751 33rd NE Seattle WA
We provide a safe environment for people to reconcile our God-given gifts of sexual orientation and our
Catholic faith through gay-affirming liturgies. Being part of the Dignity/Seattle family
means claiming ownership of our faith and living up to the responsibilities of that ownership
Last modified: Friday, May 04, 2012 02:50 PM Copyright © All Rights Reserved
Monday, December 23, 2013
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Dignity Washington is DC's faith community for lesbian, gay, bisexual, transgendered & queer Catholics, other Christians, our families & friends.
We provide a healing outreach to LGBT Catholics and others by affirmation that they are beloved children of God.
We gather together to establish a nurturing community of worship, blessing, celebration, ministry, spiritual development, education and fellowship.
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About
Dignity/Washington (D/W) is DC’s faith community for lesbian, gay, bisexual, transgendered & queer Catholics, other Christians, our families, and friends.
◾We provide a healing outreach to LGBT Catholics and others by affirmation that they are beloved children of God.
◾We gather together to establish a nurturing community of worship, blessing, celebration, ministry, spiritual development, education and fellowship.
◾We are a prophetic witness to the Church, to the LGBT community, to Washington, DC, and to society at large.
Dignity/Washington is a chapter in the national organization Dignity/USA.
We celebrate Eucharist together at Sunday Mass in the Dupont Circle area in Washington, DC.
Many of our programs and events are held at the Dignity Center in the Eastern Market area.
About Us
Dignity Washington is DC's faith community for lesbian, gay, bisexual, transgendered & queer Catholics, other Christians, our families & friends.
We provide a healing outreach to LGBT Catholics and others by affirmation that they are beloved children of God.
We gather together to establish a nurturing community of worship, blessing, celebration, ministry, spiritual development, education and fellowship.
We are a prophetic witness to the Church, to the LGBT community and to society.
We are a chapter in the national organization Dignity/USA.
Social Media
Like Dignity/Washington on Facebook!
Follow Dignity/Washington on Twitter!
•Worship
Sunday Mass
6:00 p.m.
St. Margaret's Church
1830 Connecticut Ave.
near Dupont Circle
Reconciliation available by request
Check the calendar for holiday mass schedules
Site Updates
If you would like to be notified when this site is updated, sign up here.
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DignityUSA works for respect and justice for people of all sexual orientations, genders, and gender identities—especially gay, lesbian, bisexual, and transgender persons—in the Catholic Church and the world through education, advocacy, and support. -- DignityUSA Mission Statement
Dec
22
2013
The work of DignityUSA on December 22, 2013 could have been sponsored by you. Click here for more information.
JULY 28, 2013: SEVENTEENTH SUNDAY OF THE YEAR
Readings:
Genesis 18: 20-32
Colossians 2:12-14
Luke 11: 1-13
In many ways, today's first reading is just a continuation of last week's message on hospitality. Scripture scholars are convinced the "outcry against Sodom and Gomorrah" concerns, not the practice of same sex actions, but the community's refusal to offer hospitality to strangers, epitomized by the inhospitable treatment of Yahweh's two "messengers." (Actually, as we saw last week, the divine pair is simply Yahweh in human form.) The townsfolk's demand to have "intimacies" with Lot's visitors simply points out their desire to engage even strangers in forbidden fertility cults. We know they're not homosexuals in our sense of the term, else Lot wouldn't have suggested sending his two daughters out to them.
But, besides being hospitable to strangers, Abraham and his extended family are also known to possess other characteristics which the Genesis author's community should try to emulate, especially the ability to negotiate prices. In a world in which modern stores and modern pricing systems didn't exist, almost every daily purchase involved some kind of haggling. Jews, proud of their ability to pull this off better than anyone else, could always fall back on the example of Abraham, the first Jew. No one but this greatest of patriarchs could get Yahweh to drop a price of fifty down to ten. Whenever later Israelites got the upper hand in making a purchase, they were just following in his humongous footsteps.
Yet, there's much more to this pericope that just Abraham's ability to barter with God. The verses which immediately precede today's liturgical passage speak about Yahweh's unique relationship with Abraham. Because of that, God can't hide things from him which can be kept from others.
This special relationship between us and God is also the theme of our other two readings. In some sense, it's so special that we don't even have to negotiate with God about the things we want.
Luke's Jesus assures us, "... Everyone who asks receives; and the one who seeks, finds; and to the one who knocks, the door will be opened." Though most of us know how to pester friends until they eventually give us what we want, we don't have to use such tactics with God.
In this shorter - but more original - form of the "Lord's Prayer," Jesus tells his followers to look at God as their Father. Yet he/she's not a normal parent. This caring person is "hallowed:" so "other" that we can't ever surface any metaphors to adequately describe her/him. Father simply highlights just one part of God's unique personality: God relating to us as loved children. This implies God gives us what we need, forgives our failings, and doesn't "put us to the test." The best way we show we're actually children of such a God is by treating others in the same way.
If we have any doubt we're God's children, we need only reflect on our relationship with Jesus, God's son. Just how close are the two of us? The author of Colossians perfectly sums it up. "You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead." Lest any of us think we're not worthy to be one with the risen Jesus, the writer reminds us, "Even when you were dead in transgressions and the uncircumcision of your flesh, he brought you to life with him, having forgiven us all our transgressions...."
Not only is the risen Jesus a new creation, so are those who imitate him/her. We'll never be that "old person" again. How are we to relate to a God who never looks at us as strangers?
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Vision Statement
DignityUSA envisions and works for a time when Gay, Lesbian, Bisexual and Transgender Catholics are affirmed and experience dignity through the integration of their spirituality with their sexuality, and as beloved persons of God participate fully in all aspects of life within the Church and Society.
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Upcoming QCF Programs
QCF with author and Dignity member, Joe Gentilini
Jan 21, 2014 9:00 PM Eastern
Joe recently published a poignant, deeply personal account of what it means to be Catholic and gay. He came into his own and came out in a time when the risks were immense, and he lives to write and tell about it. Beautiful story, beautiful man.
QCF with Nikki Young
Feb 18, 2014 9:00 PM Eastern
This woman stole hearts and minds with her presence at our 2013 Dignity Convention in Minneapolis. Join us in this interview where Nikki will tell her stories of justice and transformation, and guide us to do the same.
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