LGBTQ天主教徒:包容性事工指南

IF 0.4 0 RELIGION
Mark A. Levand
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引用次数: 0

摘要

在《LGBTQ天主教徒:包容性事工指南》一书中,尤努恩·特鲁希略探讨并概述了天主教教区通过事工和社区来最好地支持LGBTQ天主教徒的不同方式。特鲁希略的工作立足于这样一个现实,即许多LGBTQ天主教徒常常不得不隐藏在害怕失去信仰社区和与上帝联系的恐惧中,并从她自己的职业和洛杉矶事工的背景出发,她的目标是帮助教区开始LGBTQ事工。在她的指南中,特鲁希略对天主教教区的动态提供了有用的见解,可以帮助培养一种接受LGBTQ天主教徒的文化和社区建设。对于那些不熟悉LGBTQ人群经历的人来说,LGBTQ天主教徒从基本信息开始:提供关于出柜过程的信息,以及领导者应该了解的相关动态,以有效地服事,提供基本定义,并在天主教背景下命名和挑战常见的刻板印象。特鲁希略提供了可理解的陈述,消除了围绕LGBTQ人群的一系列神话。例如,在描述一个朋友对宗教生活的洞察力时,特鲁希略指出,“一个虔诚的姐妹错误地告诉她,如果她是同性恋,她就不能成为一名信徒”(16)。特鲁希略还将同性恋性取向与恋童癖区分开来——对一些人来说,提到这一点可能是不合适的。然而,在天主教的背景下,一些教会领袖将两者混为一谈并不罕见,正如2010年红衣主教塔西奥·伯托内所做的那样。考虑到这些情况,很不幸,但她有必要把这一区别包括在内。特鲁希略提供了许多读者熟悉的叙述,并简洁地指出了错误的假设。虽然特鲁希略在消除有害的神话方面做了重要的工作,但她在开头部分的框架确实冒着被抹去的风险。在指南的前半部分,特鲁希略讨论了“性取向和身份”,只在后半部分提到了性别认同。由于这个术语,非顺性身份的天主教徒可能会感到被忽视。在指南的后半部分,特鲁希略继续要求对性取向和性别认同问题采取平等的牧区方式,但这可能是有可能的,特别是考虑到在天主教语境中合并和省略某些词汇的趋势,这种语言选择可能被解读为微妙的排斥。虽然有些词的省略可能会使性话题更加
本文章由计算机程序翻译,如有差异,请以英文原文为准。
LGBTQ Catholics: a guide to inclusive ministry
In LGBTQ Catholics: A Guide to Inclusive Ministry, Yunuen Trujillo explores and outlines different ways Catholic parishes might best support LGBTQ Catholics through ministry and community. Grounding her work in the reality that many LGBTQ Catholics have often had to hide in fear of losing their faith community and connections to God, and speaking from her own vocation and context of ministry in Los Angeles, Trujillo aims to help parishes begin an LGBTQ ministry. In her guide, Trujillo offers useful insights into the dynamics in Catholic parishes that can help foster a culture of acceptance and communitybuilding for LGBTQ Catholics. LGBTQ Catholics begins with basic information for those not familiar with the experiences of LGBTQ people: offering information about the coming out process and relevant dynamics of which leaders should be aware for effective ministry, providing basic definitions, and naming and challenging common stereotypes within Catholic contexts. Trujillo offers comprehensible statements that dispel a range of myths around LGBTQ people. For example, when describing a friend’s experience of discernment into religious life, Trujillo noted that ‘a religious sister mistakenly told her that she could not be a religious if she was gay’ (16). Trujillo also distinguishes a gay sexual orientation from pedophilia – a mention that, for some, may seem out of place at best. However, in the Catholic context, it is not uncommon for some church leaders to conflate the two, as Cardinal Tarcisio Bertone did in 2010. Given these occurrences, it is unfortunate yet necessary that she include this distinction. Trujillo offers narratives familiar to many readers and succinctly calls out incorrect assumptions. While Trujillo does the important work of dispelling harmful myths, her framing in the initial section does risk harm through erasure. In the first half of the guide, Trujillo discusses ‘sexual orientation and identity,’ only naming gender identity in the latter half. Catholics with non-cis gender identities may feel unseen due to this terminology. Trujillo goes on in the latter half of the guide to mandate an equal pastoral approach to matters of sexual orientation and gender identity, but it may be possible, particularly given trends of conflating and omitting certain vocabulary within Catholic contexts, that this linguistic choice could be read as subtly exclusionary. While the omission of some words may make topics of sexuality more
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