Homosexuality

Americans’ attitudes toward the lives and choices of gays and lesbians have changed radically since Massachusetts first legalized same — sex marriage a decade ago.

A new survey finds a significant shift toward tolerance across every religious, political, and age group and every region of the country, said Robert P. Jones, CEO of the Public Religion Research Institute. PRRI’s survey, released Wednesday, reveals the ramifications of these changes in family, church, and community life.

“Only the issue of marijuana looks anything like this in terms of rapid movement in favorability,” Jones said. “But with that one exception, it’s unusual to see this much change in a relatively short amount of time.”

In the last month, many Westerners watched in horror as Uganda, and then Nigeria, enacted laws that are brutally repressive to lesbian, gay, bisexual, and transgender people.

The fate of a bill passed by the Ugandan parliament remains uncertain after President Yoweri Museveni refused to sign it, but news reports from Nigeria indicate that there have been mass arrests of gay men following President Goodluck Jonathan’s signing of the National Assembly’s anti-gay bill.

World leaders, including United Nations Secretary-General Ban Ki-moon and U.S. Secretary of State John Kerry, have expressed their dismay. Many Christian leaders around the world, regrettably, have been largely unwilling to criticize Christian leaders in Africa who cheered the passage of these punitive laws.

When the nation’s Catholic bishops gather on Monday for their annual fall meeting in Baltimore, one of their chief duties will be choosing a new slate of leaders to guide the American hierarchy for the next three years.

But the more than 200 prelates will also be looking over their heads — and maybe their shoulders — to the Vatican to gauge what Pope Francis’ dramatic new approach means for their future.

If Francis has made one thing clear in his nearly nine months on the job, it is that he wants the church to radically change its tone and style, starting at the top. The pontiff has repeatedly blasted careerism among churchmen and ripped “airport bishops” who spend more time jetting around the globe — and to Rome — rather than being pastors who go out to their flock and come back “smelling of the sheep,” as he likes to put it.

The United Methodist Church’s highest court gathers for its semiannual meeting in Baltimore on Wednesday, as the denomination confronts a growing movement of defiant clergy members opposed to church doctrine on gays and unwilling to back down.

“Martin Luther King said there are risks when you stand up to unjust laws,” said Ogletree, 80, an ordained elder in the New York Conference of the United Methodist Church.

The Book of Discipline, the denomination’s collection of law and doctrine, forbids the ordination of “avowed” homosexuals and bans clergy from officiating at same-sex marriages or holding such ceremonies in its churches.

Catholic military chaplains cannot be forced to witness or bless a same-sex marriage, nor are they allowed to take part in any marriage counseling retreats that are open to gay couples under new rules issued by the Archdiocese for the Military Services.

The rules, sent to chaplains on Sept. 18 by Archbishop Timothy P. Broglio, head of the AMS, also bar chaplains from taking part in a funeral for a Catholic if that participation “would give the impression that the church approves of same sex ‘marital’ relationships.”

But the new rules also set out conditions that would allow Catholic military commanders to comply, without violating their beliefs, with rules giving same-sex couples under their command federal employee benefits as required by law.

Primates and bishops from the Global South attending a gathering in Toronto, said current proposals for a new Anglican Communion covenant don’t go far enough to heal the conflict in the communion over homosexuality.

The Wednesday gathering to mark the 50th anniversary of the Toronto Anglican Congress, suggested the worldwide Anglican Communion faces troubled waters. Anglicans from the Global South prepare to meet for their second Global Anglican Future Conference next month and the Toronto meeting showed no signs of reconciliation.

Archbishop Ian Ernest, primate of the province of the Indian Ocean, said decisions by the Episcopal Church in the United States and the Anglican Church of Canada on issues involving homosexuality have torn the fabric of communion.

VATICAN CITY — Of all the novelties that Pope Francis has brought to the Vatican, few have endeared him to the public — and unsettled his aides — as much as his penchant for picking up the phone and calling someone out of the blue.

The pontiff with the pastor’s touch has phoned his cobbler in Argentina to inquire about a shoe repair, called to cancel his newspaper subscription, and phoned a woman who was raped by a local police officer to counsel her.

Just this week, Francis phoned a pregnant Italian woman whose fiancé had pushed her to have an abortion.

Anna Romano instead dumped the guy, wrote to the pope about her problems, and on Sept. 3 received a surprise call from the Holy Father, who offered encouragement and even said he would baptize the baby if she couldn’t find a willing priest.

With his open and easygoing manner, Pope Francis charmed the media as much as the faithful during his successful visit to Brazil, the first international pilgrimage of his pontificate.

But it was the pope’s remarks about gay priests, made during a free-wheeling press conference on the return trip to Rome, that drew the most headlines, raising questions about whether the pontiff was signaling a change in the church’s approach to this volatile issue.

When asked by reporters about rumors of a “gay lobby” of clergy in the Vatican who were exposing the Holy See to blackmail schemes and scandal, Francis at first joked that while there’s a lot of talk about such a lobby, “I have yet to find on a Vatican identity card the word ‘gay.’”

Then, in a more serious vein, he added:

“I think that when we encounter a gay person, we must make the distinction between the fact of a person being gay and the fact of a lobby, because lobbies are not good. … If a person is gay and seeks the Lord and has good will, who am I to judge that person?”

In Vermont, a country inn declined to provide a wedding reception for a same-sex marriage. In Hawaii, the owner of a bed and breakfast refused a double room to a lesbian couple. Both said providing service would violate their religious faith.

More recently, a federal appeals court judge ruled that the evangelical owners of the Hobby Lobby arts-and-crafts chain may have the right, based on their religious beliefs, to refuse to include contraceptive coverage as part of employees’ health insurance plans. For some time now, pharmacists have asserted — and in many states won — the right to refuse to provide contraception based on religious grounds.

Refusal to serve — and using religion to discriminate — isn’t new. In the mid-1960s, Lester Maddox claimed biblical justification for his refusal to serve blacks at his Atlanta restaurant, which he famously defended with ax handles in his campaign to become Georgia’s governor. Throughout the 19th century, women were refused entry to taverns, professions, and, really, to anything a proprietor decided to exclude them from. The second-class status of women was often, if not always, justified by biblical text.