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File Size: 3078 KB

Print Length: 571 pages

Publisher: Bloomsbury Continuum; 1 edition (February 21, 2019)

Publication Date: February 21, 2019

Sold by: Amazon Digital Services LLC

Language: English

ASIN: B07NJ9DQSK

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Review in a diary format (If I'm allowed)2/23/19 1:10 a.m.I have read up to page 100 in one day. The only reason I have paused is that I have to process all the condensedinformation.*Already I wish Frederic Martel's book had an index and a bibliography.* :(PERSONAL NOTE:At age 61, I am just old enough to remember the Latin Mass before Vatican II changed the Mass into the vernacular.All of my parents' generation on both sides of the family are gone now.But I have older relatives in my generation who were more imbued with the Latin Mass than I was, some who also attended Catholic school up through grade 8 or so.Those relatives will not read this book, sad to say.But then, whether one calls it "motivated reasoning" or "motivated ignorance," most people will seek out information which only confirms their pre-existing bias or attitude.Even if it is just a smidgeon of confirmatory information.Those who do not want their eyes opened will have them kept shut.ON THE READING THUS FAR:"In the Closet of the Vatican" is packed with information. It gets overwhelming, but that is not a complaint.The author states that the College of Cardinals and other Vatican clergy are mostly gay.And that those Cardinals and other Monsignori who are most publicly anti-gay are either closeted to themselves, or at least to the public.Appointees to the College of Cardinals are classified as appointed by John Paul II (who is personally characterized as a "control freak"), Benedict XVI (personally characterized as indulgent of abusive clergy), and Francis I (characterized as a reformer with his work cut out for him by enemies in the Roman Curia).Pope Francis I is described as stubborn and hard-headed, for all his public persona as a pastoral churchman inspired by St. Francis of Assisi.Pope Francis is working "little by little" to change the construction of the cardinalate to decrease the influence of those cardinals appointed by John Paul II and Benedict XVI.The politics of sexual abuse by clergy has been kept a secret by the church because pedophilia---adults sexually attracted to minors---is confounded with homosexuality.That is, bishops and archbishops who covered up sexual abuse by clergy did so out of fear that their own homosexuality, whether as a practicing lifestyle or as chastely celibate, would be exposed.IN THE CONTEXT OF CURRENT EVENTS:The meeting on the clergy sexual abuse scandal is going on in the Vatican as I write this.The way the author Martel writes about the behind-the-scenes politics that preceded the church's synod on the family, one can only guess what has gone on behind the scenes and is going on now.***2/23/19 11:55 p.m."The Most Talked-About Non-topic at the Vatican: Homosexuality" appeared in the New York Times today.Talk about in the context of current events!***2/25/19 5:45 p.m.Yesterday's Sunday New York Times had the headline, "Pope Francis Ends Landmark Meeting by Calling for 'All-Out Battle' to Fight Sexual Abuse."How will Francis do so without blowing the cover of the homosexuality that seems to pervade the Vatican?The Pope will have his work cut out for him.And in less than 45 minutes ago, The Guardian reports, "Cardinal George Pell: Vatican treasurer found guilty of child sexual assault," as per msn.com news.An Australian, Pell was the third highest ranking official in the Vatican.My reading has been from pages 101 to 190 in "In the Closet of the Vatican: Power, Homosexuality, Hypocrisy," by Frederic Martel.Am feeling grim in regards to the reading. Found myself shaking my head as if to say, "Too bad," and, "This is pitiful.""Where is Jesus Christ in all of this?"The personal enmities among the cardinals, as described within Synod on the Family of 2015, leads me to wonder if the Vatican leadership has lost sight of their reason for being. It's discouraging.Chapter 6, "Roma Termini," about the Rome train terminal and the nationality of various male prostitutes that frequent the area was an eye opener.I was gasping throughout this chapter.It was as if I was reading an urban anthropology field study of the Vatican clergy's ways of soliciting these prostitutes.The high-class Neapolitan prostitute Francesco Mangiacapra is mentioned by name. He has an extensive clergy clientele in both Naples and Rome.The subtleties of Vatican gay life exemplify the multicultural counseling tenet of "differences within groups."PROFESSIONAL NOTE:My Ph.D. is in Counseling Psychology from Stanford University (1990) and I have been a Licensed Psychologist in Texas since 1992 (Inactive Status 2018-2020 as I attend to medical matters).I am a retired university professor and have taught on the Master's and Doctoral level in programs in Counseling, Psychology, Marriage and Family Therapy, Counseling Psychology, and Educational Leadership and Administration.I am published in my field.In addition, I have chaired doctoral dissertations and sat on dissertation and master's thesis committees. I am familiar with both quantitative and qualitative methodologies.Chapter 6 is a respectable qualitative report.Martel's book, while informative, could have used an eagle-eyed editor to cut out redundancies.Footnotes and references are online at the Bloomsbury Continuum publishers, something I would not have allowed on the dissertation and thesis committees on which I've sat.***Part II of "In the Closet of the Vatican" focuses on the papacy of Pope Paul VI, 1963-78.Paul administration largely consisted of homosexual cardinals and churchmen, and gay-friendly clergy.The prevalent ethos of Paul VI's reign was one of chaste homosexuality (Chapter 7) that tolerated loving friendships (Chapter 8), also known as "particular friendships."Prevalent, but not all pervasive ethos.There were practicing homosexuals in the Roman Curia and lesser ranked churchmen during the reign of Paul VI.Martel leaves it to the reader, based on his discussion of Paul VI and his intimates, to decide if he was gay.My impression is that Paul VI was a chaste homosexual or homosexual friendly.***3/1/19 10:45 p.m.I am re-reading pages 193-303 before offering my observations here.

On Thursday, January 21, 2019, the openly gay French sociologist and journalist Dr. Frederic Martel’s new book about the Vatican was released in eight languages and 20 countries. The English translation released in the United States, the United Kingdom, and Canada is titled In the Closet of the Vatican: Power, Homosexuality, Hypocrisy, translated by Shaun Whiteside (Bloomsbury Continuum).Frederic Martel (born in 1967) is also author of the 450-page book The Pink and the Black: Homosexuals in France since 1968, translated from the French by Jane Marie Todd (Stanford University Press, 1999; orig. French ed., 1996) and of the 250-page book Global Gay: How Gay Culture is Changing the World, translated from the French by Patsy Baudoin (MIT Press, 2018; orig. French ed., 2013).Of the more than 40,000 libraries that participate in the database known as WorldCat, 345 libraries hold copies of Frederic Martel’s book The Pink and the Black: Homosexuals in France since 1968, and 200 libraries hold copies of Martel’s book Global Gay: How Gay Culture is Changing the World. Consequently, it strikes me as fair to assume that most American Catholic academics have probably not heard of Frederic Martel – or of his two books published in the United States by prestigious university presses.Frederic Martel worked on his perceptive new book for four years and interviewed almost 1,500 people in 30 countries, including 41 cardinals, 52 bishops and monsignors, and 45 apostolic nuncios and foreign ambassadors (page vii). This is remarkable access. However, the book does not have an index – and many Americans may not be familiar with all of the Vatican officials that Frederic Martel discusses.Frederic Martel discusses the reigns of Pope Francis (pages 1-152), Pope Paul VI (pages 153-190), Pope John-Paul II (pages 191-417), and Pope Benedict XVI (pages 419-532).For further discussion of the reigns of Pope John-Paul II and Pope Benedict XVI, see Matthew Fox’s fine book The Pope’s War: Why Ratzinger’s Secret Crusade Has Imperiled the Church and How It Can Be Saved (Sterling Ethos, 2011).For further discussion of Pope Francis’ thought, see Rafael Luciani’s book Pope Francis and the Theology of the People, translated by Phillip Berryman (Orbis Books, 2017).Disclosure: I was born before the end of World War II, and I attended Catholic educational institutions. For a period of time (1979-1987), I was in the Jesuits – and I was celibate. However, for many years now, I have not been a practicing Catholic. Today I would describe myself as a straight theistic humanist -- as distinct from an atheistic humanist.In general, I find nothing that Frederic Martel says about Vatican clerics to be inherently implausible. But I find much of what he says sad – enormously sad. However, in my estimate, American Catholics tend to idealize Vatican clerics. Consequently, they may find much of this book challenging to read – just as many American Catholics found it challenging to read about President John F. Kennedy’s sex life after he had been assassinated in Dallas, Texas, on November 22, 1963. The loss of our idealizations is a loss we need to mourn.Now, in the first chapter (pages 3-20), Frederic Martel introduces us to Francesco Lepore, who is now an ex-priest but who as a priest worked in the Vatican. Francesco Lepore re-appears repeatedly through out the book. At a certain point in their conversation, Frederic Martel asks him “to estimate the size of this [homosexual] community [in the Vatican], all tendencies included” (page 18). He then quotes Francesco Lepore as saying, “‘I think the percentage is very high. I’d put it around 80 per cent’” (quoted on page 18). In the carefully orchestrated rollout of Frederic Martel’s new book, the media often reported this 80 per cent estimate.Subsequently, in his lengthy discussion of the reign of Pope Francis, Frederic Martel describes America as “a country where Catholicism is a minority religion and has long had a bad press, [and] is often the subject of probes in the media” (page 39). Nevertheless, I do not expect to see Frederic Martel’s new book widely discussed in the secular press in the United States, even though the author is writing for the court of public opinion.Also in his lengthy discussion of the reign of Pope Francis, Frederic Martel (pages 46-53) discusses the open letter published online by the former nuncio to Washington, D.C., Carlo Maria Vigano in the late summer of 2018, which he characterizes as “open[ing] Pandora’s box” (page 53). Among other things, Frederic Martel says that “in Europe and America, since the 1990s, we have moved from the criminalization of homosexuality to the criminalization of homophobia [expressed in hate crimes]” (page 51).In his discussion of the reign of Pope Paul VI, in the subsection titled “The Maritain Code” (pages 155-169), Frederic Martel discusses the influence of the lay French philosopher Jacques Maritain (1882-1973), a convert to Catholicism (in 1906). One of Frederic Martel’s strengths is his familiarity with French culture.Frederic Martel stands in the long-established tradition of French anti-clericalism. But his unreverent tone (as manifested, for example, in his refusal to capitalize terms such as the Holy See that more reverent journalists capitalize) is open to criticism from people who would prefer to see him maintain a more consistent tone of seriousness. However, it may be impossible for a non-Catholic gay man to maintain a more consistent tone of seriousness in writing about the artful chicanery in the Vatican. Remember, too, that Frederic Martel is writing for the court of public opinion in the twenty countries in which his new book is being published. A more consistent tone of seriousness might not be the most effective tone for him to use in the court of public opinion.In the final analysis, however, much of what he writes about perceptively is sad – profoundly sad. In the epilogue (pages 533-550), Frederic Martel recounts the sad story of how a certain priest named Father Louis “had an important influence on me during my youth” (pages 544-550). The sadness of that story reminded me of the sadness of James Joyce’s short story “The Dead” (1914).In the prologue to his new book (pages viii-xv), Frederic Martel says that he has formulated “14 general rules in this book” (page xii). I will now list the rules and pages where you can find each rule:Rule (1): “For a long time the priesthood was the ideal escape-route for young homosexuals. Homosexuality is one of the keys to their vocation” (page 8).Rule (2): “Homosexuality spreads the closer one gets to the holy of holies; there are more and more homosexuals as one rises through the Catholic hierarchy. In the College of Cardinals and at the Vatican, the preferential selection process is said to be perfected; homosexuality becomes the rule, heterosexuality the exception” (page 10).Rule (3): “The more vehemently opposed a [Vatican] cleric is to gays, the stronger his homophobic obsession, the more likely it is that he is insincere, and that his vehemence conceals something” (page 34).Rule (4): “The more pro-gay a [Vatican] cleric is, the less likely he is to be gay; the more homophobic a [Vatican] cleric is, the more likely he is a homosexual” (page 41).Rule (5): “Rumors, gossip, settling of scores, revenge and sexual harassment are rife in the holy see. The gay question is one of the mainsprings of these plots” (page 60).Rule (6): “Behind the majority of cases of sexual abuse, there are priests and bishops who have protected the aggressors because of their own homosexuality and out of fear that it might be revealed in the event of scandal. The culture of secrecy that was needed to maintain silence about the high prevalence of homosexuality in the Church has allowed sexual abuse to be hidden and predators to act” (page 92).Rule (7): “The most gay-friendly cardinals, bishops and priests, the ones who talk little about the homosexual question, are generally heterosexual” (page 123).Rule (8): “In prostitution in Rome between [Vatican] priests and Arab escorts, two sexual poverties come together: the profound sexual frustration of Catholic priests is echoed in the constraints of Islam, which make heterosexual acts outside of marriage difficult for a young Muslim” (page 129).Rule (9): “The homophiles of the Vatican generally move from chastity toward homosexuality; homosexuals never go in reverse gear and become homophilic” (page 169).Rule (10): “Homosexual priests and theologians are much more inclined to impose priestly celibacy than their heterosexual co-religionists. They are very concerned to have this vow of chastity respected, even though it is intrinsically against nature [as Frederic Martel understands nature, but not as nature is usually understood in the Roman Catholic tradition of thought]” (pages 176-177).Rule (11): “Most nuncios [i.e., the pope’s ambassadors to other countries] are homosexual, but their diplomacy is essentially homophobic. They are denouncing what they are themselves. As for [Vatican] cardinals, bishops and priests, the more they travel, the more suspect they are!” (page 311).Rule (12): “Rumors peddled about the homosexuality of a [Vatican] cardinal or a prelate are often leaked by [Vatican] homosexuals, themselves closeted, attacking their liberal opponents. They are essential weapons used in the Vatican against gays by gays” (page 388).Rule (13): “Do not ask who the companions of cardinals and bishops are; ask their secretaries, their assistants or their proteges, and you will be able to tell the truth by their reaction” (page 537).Rule (14): “We are often mistaken about the love of [Vatican] priests and about the number of people with whom they have liaisons: when we wrongly interpret friendships as liaisons, which is an error by addition; but also when we fail to imagine friendships as liaisons, which is another kind of error, this time by subtraction” (page 538).Now, the openly gay columnist for the New York Times Frank Bruni, who previously covered the Vatican for the Times for nearly two years, obtained a copy of Frederic Martel’s book in advance of its release on February 21, 2019, and wrote about it in a column titled “The Vatican’s Gay Overlords” in the Times (dated February 18, 2019).https://www.nytimes.com/2019/02/15/opinion/vatican-gay-priests.html?action=click&module=Opinion&pgtype=HomepageHowever, even Frank Bruni does not claim to have heard of Frederic Martel’s previous two books. But Frank Bruni is understandably “worried about homophobes weaponizing the book.”Granted, homophobes may cherry-pick certain points in Frederic Martel’s new book to advance their animosity against Pope Francis. But the overall thrust of his book is a devastating critique of the Vatican not only during the reign of Pope Francis, but also during the reigns of Pope Paul VI, Pope John-Paul II, and Pope Benedict XVI.Now, in a criminal trial in a court of law in the United States, the jury is supposed to be convinced that the accused person is guilty beyond a reasonable doubt in order to convict him or her. But what about the court of public opinion? I want to set forth here a line of argument to persuade you to have reasonable doubt about Frederic Martel’s claim (page 41) that certain publicly homophobic Vatican clerics are secretly homosexual. But to set forth my line of argument about conservative American Catholics, I will need to explain why they feel under siege.Now, conservative American Catholics today feel under siege. The Second Vatican Council (1962-1965) in the Roman Catholic Church updated certain church teachings and practices. For example, Vatican II mandated that priests should celebrate the Mass in their vernacular language. However, to this day, certain conservative American Catholics prefer to have their priests celebrate the Mass in Latin – which for historical reasons was the language in which the Mass had been celebrated for centuries.Next, conservative American Catholics were distressed by the U.S. Supreme Court’s 1973 ruling in Roe v. Wade legalizing abortion in the first trimester – contrary to the church’s teaching against abortion. To this day, certain conservative American Catholics engage in fierce anti-abortion zealotry. At the present time, abortion appears to be emerging as a possible issue in the 2020 presidential election.Next, conservative American Catholics were distressed by the priest-sex-abuse scandal and cover-up by bishops. The extent of priest sex-abuse is still being revealed as various diocese and religious orders post online reports of priest sex abuse going back decades.More recently, conservative American Catholics joined conservative American Catholic bishops in opposing gay marriage.To this day, certain conservative American Catholics argue that priests who abused underage boys must be gay. For example, Kenneth L. Woodward, who served for thirty-eight years as religion editor at Newsweek, makes this argument in his article “Double Lives: The Peril of Hypocrisy” in Commonweal, the lay-Catholic magazine (dated November 9, 2018):https://www.commonwealmagazine.org/print/40277In my estimate, Kenneth L. Woodward is advancing a conspiracy theory about so-called homosexual networks among the Catholic clergy – but without offering any substantial evidence to support his claim.But in light of Kenneth L. Woodward’s conspiracy theory about alleged gay networks advanced, without much evidence, in his article in Commonweal dated November 9, 2018, I would say that he could use certain material in Frederic Martel’s book to possibly support his claim in general.Now, in his new book Frederic Martel formulates the following Rule (4): “The more pro-gay a [Vatican] cleric is, the less likely he is to be gay; the more homophobic a [Vatican] cleric is, the more likely he is to be homosexual” (page 41) – and in the Vatican, according to Frederic Martel, heterosexuality is the exception, not the rule.Of course, Frederic Martel’s rule for interpreting Vatican clerics who are publicly homophobic may be correct – those clerics may be themselves secretly homosexual.But is this way of interpreting those Vatican clerics also a useful interpretive strategy for interpreting conservative Americans who tend to express homophobic views? Perhaps not. Let me explain why not.Consider, for example, the conservative American Catholics I mentioned above. Consider how fierce the anti-abortion zealotry of certain conservative American Catholics is to legalized abortion in the first trimester. Surely their fierceness cannot plausibly be attributed to any secret homosexuality. But what can we attribute the fierceness of their anti-abortion zealotry against legalized abortion in the first trimester to? For the sake of discussion, let’s attribute it to their religious conviction that the church’s teaching about abortion is correct and worth defending.But if we allow this role in the case of the church’s teaching about abortion, shouldn’t we allow a similar consideration regarding religious conviction about the church’s teaching about homosexuality supposedly being “intrinsically disordered”? However, if we do allow such a consideration, then we should take Frederic Martel’s first interpretive strategy regarding Vatican clerics with a grain of salt – and not just with respect to his first interpretive strategy, but of much of what he says.As to Frank Bruni’s concern about how “militant right-wing Catholics” might use certain points in Frederic Martel’s book as “a stockpile of ammunition” “to conduct a witch hunt for gay priests,” I would say that Frank Bruni’s concern is well founded – conservative American Catholics tend to feel that their religious convictions are under siege, and they could use Frederic Martel’s book that way. But is that the only way it could be used?Now, I would invite you to engage in a thought experiment about the church’s teaching that homosexuality is “intrinsically disordered.” To blunt the force of this claim, church officials have reminded practicing Catholics that they are morally obliged to love homosexuals – instead of engaging in homophobic name-calling – or worse behavior. But why don’t the Catholic bishops officially expunge the claim that homosexuality is “intrinsically disordered” from the record – and thereby declare that it is no longer the church’s teaching? Because the Catholic bishops tend to venerate the church’s official teachings.However, if the Catholic bishops were to officially expunge this teaching about homosexuality being “intrinsically disordered,” then the church’s central teachings about sexual morality would thereby be in danger of collapsing.But the Catholic bishops are not yet ready to have the church’s central teachings about sexual morality collapse – and neither are conservative American Catholics.Consequently, the Catholic bishops and practicing Catholics in the twenty countries in which Frederic Martel’s book is being published will now have to confront the hypocrisy of the double lives of certain clerics in the Vatican.

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