The call to abolish the family sounds bad – really bad; then again, so does the end of the world. In a moment rife with talk of “environmental apocalypse,” the position of negativity and non-futurity assigned to queer people in Catholic environmentalism becomes a starting point for rethinking the role of “the family” in a genuinely integral and sustainable ecology.
Pope Francis suggests that trans people are destroying the world. Perhaps he might learn something if we did.
There’s an understandable temptation to think that climate disaster is nature’s way of rebelling against the Anthropocene. But this is a dangerous way of thinking we should ward against.
Catholic Re-Visions welcomes proposals for its next slate of content. How might we talk of “Catholicism,” being attentive to the past, while engaging with the messy present, to encounter a future that is not yet known?
“Both authors travel to the margins and then send back a warning signal to fellow scholars about the limits and potential intrusiveness of our established methods.”
Woodbine’s beautiful narrative is extraordinarily self-aware, and deeply humane. Haskins’ own voice is strong, active, present throughout. I had not planned to read it in one sitting but I literally could not put it down. Only a couple miles northwest of Haskins’ Roxbury, in the mostly Irish Catholic neighborhood of Chestnut Hill near Boston College, there is a totally other religious and cultural world. This is the place of white priests, educated Catholics, lecture halls, and the circuits of urban Catholic power. Particularly in the 1960s and 70s, it might as well have been another planet from Afro-Caribbean Roxbury.
As Catholic Re-Visions welcomes two new members to its leadership team, the three co-conveners sit down for a conversation about their backgrounds and the blog’s direction.
This essay traces the story of Marie-Thérèse Lacaze, a French woman whose experience of Catholic communal life in solidarity with the poor and disenfranchised in Palestine eventually led her to denounce both the state of Israel and the Catholic Church as unjust institutions failing to live up to the ideals on which they were founded.
This essay presents some historical sources for tracing and understanding Corita Kent’s departure from Catholic religious life and the institutional Catholic church. This effort to make sense of Corita’s spiritual trajectory sheds light on wider trends in Post-Vatican II U.S. Catholic life.
Despite her rejection of Catholicism as irredeemably patriarchal, this essay explores Mary Daly’s complicated relationship with her theological past. Daly offers a vision for “boundary living” — where institutional disaffiliation creates a space for creatively reclaiming and reconstructing the tradition.
Because of its deployments within white supremacist and heteronormative projects, the natural law has not been seen as a partner in liberative ethical projects. Considerations with respect to José Muñoz’s concepts of disidentification and brownness, however, allow for a rapprochement between queer-of-color epistemologies and a Thomistic epistemology of the natural law.
Judith Butler’s work in queer theory inspires Catholics to consider the material relations of the body and contributes to a mystical-political, eschatological hope.