By Alexis Oliva

Photo: Presentes Agency Archive

While for the first time a Catholic Pope supports same-sex civil unions , a questionnaire sent by the Argentine LGBT Federation to Christian-oriented churches in Argentina reveals a range of attitudes—from outright discrimination to inclusion that is more de facto and marginal than institutional—toward diverse identities. Double standards, corralitos, and silences.

By Alexis Oliva

An archbishop of the Catholic Church considers homosexuality an "abomination now protected by law." A doctor and pastor of the New Apostolic Church in Rosario rejects a plasma donor for reporting on the form that he has a gay partner. A Catholic priest is expelled for speaking out in favor of same-sex marriage. A crusade against Comprehensive Sexual Education (CSE) is being promoted by several Pentecostal churches with the slogan "Don't mess with my children."

The aforementioned are some of the countless actions and words that—in our country alone and in recent years—demonstrate the historical segregation exercised against diverse sexual identities by the leadership of most churches. This discrimination is increasingly invisible and silent, generating discussions and, in many cases, conflicts between the rank and file and the hierarchy of religious institutions.

At this time, the debate is heating up again in the Catholic Church, following a statement by Pope Francis in favor of same-sex civil unions , contained in the documentary "Francesco ," which premiered at the Rome Film Festival: "Homosexual people have the right to be part of the family; they are children of God; they have the right to a family. No one can be kicked out of the family, nor can their life be made impossible because of it."

Following a proposal by Protestants for Diversity (PpD) – an organization that is part of the Argentine LGBT Federation (FALGBT) – during the 2019 National Diversity Meeting, representatives from different LGBTIQ+ churches and activists agreed on a base questionnaire for the First Consultation of Christian Churches on Sex and Gender Diversity in Argentina . The questions were directed to the authorities of the Argentine Roman Catholic Church (ICR), the Argentine Reformed Church (IRA), the Church of God Association (ALIDD), the United Evangelical Lutheran Church (IELU), the Waldensian Evangelical Church (IEV), and the Evangelical Church of the Río de la Plata (IERP).

The questionnaire, processed this year by the Secretariat for Religious Diversity of the FALGBT with the advice of the Multidisciplinary Study Group on Religion and Public Advocacy (GEMRIP), included questions on the existence of ministries of sex-gender diversity (1), ordination of LGBTIQ+ pastors or priests (2), marriage blessing for LGBTIQ+ people (3), use of inclusive language in the liturgy (4), baptism renewal for transgender people (5), inclusion of non-discrimination of LGBTIQ+ people in catechesis (6) and priestly ordination of women (7).

No. Sometimes. Soon. Maybe…

To question 1, the Catholic Church responded that initiatives such as "reflection groups in various dioceses, individual and group spiritual guidance" have been launched to "work with homosexual persons." Although these initiatives "are not organized within a national organization," the authorities are confident that "such an organization will emerge." The majority of evangelical-oriented churches responded negatively to the same question, in the case of the IEV with the clarification that the modality of work is "integral, not divided by ministry."

Regarding the ordination of LGBTIQ+ people or women as priests or pastors (questions 2 and 7), the ICR indicated that it “only ordains heterosexual men”; the IRA “has no ordained LGBTIQ+ pastors, but the possibility is not excluded,” and women have been ordained “for many years”; ALIDD does not ordain LGBTIQ+ pastors, but it does ordain women; the IELU “has ordained an openly gay pastor,” who “occupies a position of high responsibility,” and women “since the early 1980s”; the IEV has ordained women since the 1960s. Regarding LGBTIQ+ people, they reported: “The issue has not been discussed. No requests have been submitted to date from LGBTIQ+ people raising the issue.”

Marriage and baptism, in tension

Regarding marriage (3), in Catholic circles it is only celebrated “between a man and a woman, according to the biblical data,” and they clarify: “We respect the freedom of people and the unions that are established between them, but (…) these unions do not constitute the Christian sacrament of marriage.” “There is no synodal decision on this matter, but our Ecclesiastical Order establishes the possibility of blessing couples whose union is recognized by law. (…) There are already communities where there are people of the same sex who have received their marital blessing,” was the response of the IRA and in the ALIDD a laconic “we should.” In the IELU they responded that in the broad worldwide Lutheran Communion, that of Argentina is “one of the few churches in the south of the world in which several congregations – although not all – have celebrated and celebrate marital blessings of LGBTIQ+ people without major tensions or risk of division.” LGBTIQ+ marriage has existed in the IEV, by decision of its Synod, since 2010.

Regarding whether or not to renew the sacrament of baptism for trans people (5), the ICR understands that “when a baptized person changes their gender identity, they are not re-baptized because it is considered that this fact does not change their condition as a child of God.” For the IRA, it is “a complex issue” that “the challenge of working on it theologically” was taken on and – in a personal capacity of the authority who responded – considers that “it could be.” As with marriage, ALIDD responded “we should.” For the IELU, it is a topic under discussion because “the Lutheran tradition never re-baptized people,” considering that it would be “not recognizing the validity of the previous community” (however, they noted that a trans person asked to be baptized and a “confirmation of baptism” was authorized). “This issue has not been debated. There were no cases. The campaign for the Trans Law in Uruguay was supported,” the IEV responded.

From catechesis to inclusive language

“Yes, we are working hard to ensure that no person, especially LGBTIQ+, is discriminated against because of their condition,” was the ICR’s response when inquiring about the inclusion of non-discrimination against LGBTIQ+ identities in catechesis (6). However, Catholicism does not incorporate inclusive language (4) because it understands that in the masculine plural “all people are included.” In IRA, the teaching “speaks of inclusion, respect for diversity, acceptance of others,” and inclusive language is accepted “in general terms, although each community develops its own liturgy.”

For its part, ALIDD includes non-discrimination in catechesis and "very sparsely" includes inclusive language. In IELU, there is "a strong tendency" toward "non-discrimination against LGBTIQ+ people"—even as part of ESI—and toward "the use of inclusive language in liturgical celebration." "This is a topic addressed in adolescent groups and in Bible schools with children in a variety of family models," because "it would be contradictory to the Gospel not to do so," the IEV responded. Similarly, "inclusive language is the policy of the Waldensian Synod for all churches."

A silence that expels

The Evangelical Church of the Río de la Plata (IERP) reported that its policy is to answer inquiries only from institutions with which it has a prior relationship, which is not the case "with GEMRIP or the Argentine LGBT Federation." They also stated: "The IERP is pursuing a comprehensive process toward greater inclusivity, but it is a complex and challenging process that is in no way reflected in the questionnaire as it is formulated."

On the other hand, there was no response to the consultation from the Christian Alliance of Evangelical Churches of the Argentine Republic (ACIERA)—which brings together numerous Pentecostal churches throughout the country—the Orthodox churches, the Methodist Church, and the Argentine Evangelical Lutheran Church (IELA).

In one of the reflections accompanying the report, Nicolás Panotto, a theologian with a PhD in Social Sciences and director of GEMRIP, explains: “The silence of many churches on these sensitive issues reflects the harshness, rejection, and inability to even address them, which leads us to believe that discourse and practices toward the LGBTIQ community within a certain evangelical spectrum continue to be discriminatory, exclusionary, and resistant.”

"Don't they consider us neighbors when we address them in the form of a question?" asks Flavio Rapisardi, a doctor in Communication, university professor, and member of Protestants for Diversity. He adds: "What's the point of ghetto solidarity? The fact that there are openly gay and lesbian pastors in churches, but their institutions fail to take a position in a dialogue initiated by organizations, doesn't that reveal a decorative nature of diversity for those churches?"

“Churches are part of the growth of the right”

“At best, they're offering to leave traditional churches and create LGBT churches. With the exception of the Waldensian Church, all the others end up offering a corral outside or silence inside. We don't want to form other churches; we want to be included. Christ said we shouldn't make exceptions between people, and they do. That's sinful,” Rapisardi explains to Presentes .

-Based on the results of the consultation and concrete experience, what are the hopes for the churches' openness to diverse identities?

We are living in a complex period, one that offers little hope. Churches are no exception to the conservative climate that Argentina and the region are immersed in. The growth of evangelicalism is driven by the segregation and abjection of others; Protestant churches are withering away due to their own conservatism and fear losing their faithful and their tithes; and the Catholic Church has a hierarchy that demonizes diversity, but even the progressive wing of liberation theology continues with its same old story: the oppressed subject is male, white, and poor; it does not include poor women or trans people. Churches are both part of and complicit in this entire growth of the right in Latin America.

“They try to simulate a benevolent speech”

In July 2010, the National Congress and Argentine society debated the reform of the Civil Code that enabled same-sex marriage. In this context, the Córdoba priest Nicolás Alessio supported the initiative, going against the grain of a Catholic hierarchy that encouraged the "We Want a Dad and a Mom" ​​marches. For this public commitment, he was subjected to canonical judgment and expelled in February 2013 by Pope Benedict XVI. Ten years later, Alessio continues his theological studies, popular catechesis, and social work from abroad.

Based on the responses to the consultation and other recent pronouncements, the former priest observes that "the ICR tries by every means to conceal this 'heavy burden' on the bodies and lives of homosexuals without insisting that they arouse 'the wrath of God.' That's why it addresses them with a friendly, benevolent, and affectionate discourse... It treats them as people who must be 'understood,' accompanied, and helped."

“This apparent new perspective is merely a confirmation of the initial position that warns that homosexuality is a serious disorder,” Alessio points out. “They are 'sick people at risk of mortal sin,' and 'because we are understanding, we will accompany them.' So tied to its own traditions, the Magisterium is a heavy burden for the homosexual community. A heavy burden without justification.”

“Proclaim the grace of God without discrimination”

In another reflection on the consultation, Mercedes García Bachmann, pastor of the IELU and doctor of theology, considers that "in traditional church discourses, 'the Bible says so' is used not to proclaim the love of Christ, but to put up barriers for women and the LGBTIQ+ community on various issues, such as marriage and ordination."

However, he notes: “Nevertheless, churches that, after a careful study of the Bible and their own traditions, come to the conclusion that it is God's will to offer his blessing to any person, regardless of their sexual or gender identity, and that the celebration of marriage is one such way of invoking divine blessing, know that it is part of their prophetic vocation to proclaim God's grace without discrimination, even when ruptures occur.”