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Pope’s charity helps transgender prostitutes in Rome amid coronavirus fallout

Vouthon

Dominus Deus tuus ignis consumens est
Staff member
Premium Member
Pope's charity helps transgender prostitutes in Rome amid coronavirus fallout


ROME - Among the beneficiaries of the pope’s charity during the COVID-19 coronavirus outbreak are a small number of transgender prostitutes in Rome, who found themselves on the verge of homelessness and knocked on the door of their local parish for help.

It was the parish priest, Father Andrea Conocchia, pastor of the Beata Vergine Immacolata church in Torvaianica, about 45 minutes southwest of Rome, who helped put them in touch with the papal almoner, Polish Cardinal Konrad Krajewski.

Krajewski, who oversees the pope’s charity funds and who throughout the coronavirus outbreak has been driving around Rome distributing food and medical supplies to the poor, then sent them enough money to cover their rent and bills until the nationwide lockdown ends.

Krajewski told Crux that after Conocchia distributed the money, “one of the people that was helped came to this parish church in tears thanking (God) for saving her.”

“This is also the face of the Church,” the cardinal said, stressing the need to think outside the box, because “our Church is not only for the faithful. Jesus washed the feet of everyone. This is the Gospel, it’s enough to read it to find answers of how to help.”

For his part, Conocchia said that when he saw the people standing at the gate of the parish around 10 days ago, “I helped them freely and unconditionally.”

“For me what was important was to remember that they are people, they are people with a life that deserves attention, listening, welcome, and they also deserve respect and recognition as human beings,” he said in comments to Crux.

Each of the prostitutes lives in the area around the parish. At first, just one person came to ask for help, and then they came back again with a small handful of others. They did not tell Conocchia what they did or what their background was, and he didn’t ask, but simply invited them in to get some food.

“They asked me for help,” he said, noting that he has been in regular contact with the small group of friends, all of whom are from Latin America, in order to ensure that they have enough basic food supplies, such as rice, pasta, sugar, oil and tomatoes.

It wasn’t until they had already met a few times that Conocchia asked what they had done before the COVID-19 outbreak struck. The response was simply that they walked, “street by street,” but the message was clear.

“They are prostitutes, there are no other possibilities of life for them, at least right now, unfortunately. And right now, they obviously don’t have the ability to go out on the street,” he said, noting that “most were trans.”

When he heard that two of them are from Argentina, he urged them to write to Pope Francis about their situation and to ask for the money they needed to pay their rent. He then sent the letter to Krajewski.

Conocchia said that in their visits to the parish, he saw some of the individuals praying the rosary or stopping to pray in front of a statue of the Virgin Mary. Some asked him to bless religious objects, including images of the Child Jesus and holy water to take home. One even asked him for a personal blessing.

In his view, Conocchia said he believes they are people of strong faith, but, “Their faith, the faith of people who have had very strong and painful experiences, great trials, and also loneliness.”

Many of the people are far from home and have not had any contact with their families in years and are too embarrassed to tell their parents and loved ones what they are doing.

After the coronavirus is contained and the lockdown restrictions are fully lifted, Conocchia doesn’t know if the people will still be in touch, but regardless, he said the gate to his parish is always open and “there is the availability to welcome, the availability to listen to them, the availability to give them what they asked me for, and to accept them, because their lives are marked by pain.”

“To me, it seems that this was the attitude of Jesus. Jesus was there for the people in difficulty. The more difficulty they had, the more paradoxically he threw himself in and knocked” at their hearts, he said, adding that what he did for this group of transgender prostitutes he would do for anyone else who asks, whether they are families at the parish or other people in the city.
 

sun rise

The world is on fire
Premium Member
That's what I call walking the talk. If there's any who are "the least", it has to be trans prostitutes.
 

lostwanderingsoul

Well-Known Member
That's what I call walking the talk. If there's any who are "the least", it has to be trans prostitutes.
It sounds like an insult to call these people "the least". Are they the least because they are trans? Or because they are prostitutes? Or because they are poor? All people should be called equal and not insulted by calling them "the least".
 

Sunstone

De Diablo Del Fora
Premium Member
That's what I call walking the talk. If there's any who are "the least", it has to be trans prostitutes.

One of the things I most admire about Christianity is how it took the Jewish social ethic -- the Jewish concern for
the orphan, the widow", etc -- and turned it into the Christian social ethic. Of course, that is often expressed as a concern for "the least among us". "Least" not in the sense of "least in value", but rather more in the sense of "least in resources (food, clothing, shelter, etc)" and "least in power and influence". In the Grecco-Roman culture of the time, those folks tended to get an even worse deal than they get today. The Christians made looking out for them a core value of their religion.
 

Vouthon

Dominus Deus tuus ignis consumens est
Staff member
Premium Member
One of the things I most admire about Christianity is how it took the Jewish social ethic -- the Jewish concern for
the orphan, the widow", etc -- and turned it into the Christian social ethic. Of course, that is often expressed as a concern for "the least among us". "Least" not in the sense of "least in value", but rather more in the sense of "least in resources (food, clothing, shelter, etc)" and "least in power". In the Grecco-Roman culture of the time, those folks tended to get an even worse deal than they get today. The Christians made looking out for them a core value of their religion.

Nicely put, this has been - undeniably - one of the demonstrable merits of its socio-ethical system historically (despite the undeniable nasty stuff we've committed as well down the centuries!).

For sure, it was an adaption of earlier Jewish social ethics rooted in the Torah and Nevi'im (early Christianity was a Hellenised sect of Second Temple Judaism and we must never forget that). However, there was one key area - according to New Testament scholars - that Jesus in particular (and as a consequence of his focus, early Christianity as a whole) developed this Jewish prophetic tradition of social protest in a novel way.

The late Geza Vermes, one of the greatest ever historical Jesus scholars (and himself a convert to Judaism), expressed it thusly in the postscript to Jesus the Jew:


"In one respect, more than any other, Jesus differed from both his contemporaries and even his prophetic predecessors. The prophets spoke on behalf of the honest poor, and defended the widows and the fatherless, those oppressed and exploited by the wicked, rich and powerful. Jesus went further. In addition to proclaiming these blessed, he actually took his stand among the pariahs of his world, those despised by the respectable. Sinners were his table-companions and the ostracised tax-collectors and prostitutes his friends."

[Jesus the Jew, Geza Vermes, 1994, p. 196]


Matthew 21

Jesus said to them, “Truly I tell you [religious/political leaders], the tax collectors and prostitutes are entering the kingdom of God before you."

Compare with Josephus (the first century Judean historian) in his Antiquities of the Jews:


Flavius Josephus, Antiquities of the Jews, Book 4, Whiston chapter 8


"You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body."
 
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Vouthon

Dominus Deus tuus ignis consumens est
Staff member
Premium Member
It sounds like an insult to call these people "the least". Are they the least because they are trans? Or because they are prostitutes? Or because they are poor? All people should be called equal and not insulted by calling them "the least".

Of course, the sentence needs to be completed: "for the least among all of you is the greatest" (Luke 9:48).

To paraphrase "those considered least in the estimation of society, because they are marginal and subordinate to the powerful, are the greatest in my eyes and at my table".

As @Sunstone correctly says above, @sun rise was using this word in the sense in which the synoptic tradition of the gospels employs it: least in power, privilege, social status, perceived moral respectability and thus greatest in the kingdom of God which Jesus proclaimed. Its not a reference to them being 'lesser' in dignity, quite the opposite.

Note how Jesus employs the word "least":


"For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you took Me in, 36I was naked and you clothed Me, I was sick and you looked after Me, I was in prison and you visited Me.’37Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink? 38When did we see You a stranger and take You in, or naked and clothe You? 39When did we see You sick or in prison and visit You?’40 ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’" (Matthew 25:36-40)

Its about lack of privilege, resources and social standing in life - i.e. the poor, the dispossessed, children, the chronically sick, the prison population, social outcasts and pariahs. In the subversive 'great reversal' of the kingdom's social ethics, these people are the "heirs", whereas the religious leaders, kings, courtiers and wealthy come 'last' in entrance.

Also the disabled:


"Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame." (Luke 14:21)

Jesus said also to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed" (Luke 14:12-14)

This practice of "open commensality" - as scholars term it, meaning radically inclusive table-fellowship - was the signal hallmark of Jesus's social ethics. And at this 'banquet', the conventional social order was turned on its head: those treated as the 'least' in wider society had pride of place at the top of the table, as VIPs or dignitaries in the new 'kingdom'.

As the scholar John P. Meier explains:


https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V30N04_13.pdf


Jesus instead emphasized the joyful message that the eschatological banquet was at hand, a banquet anticipated in the meals he shared with the religiously marginalized.
 
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rational experiences

Veteran Member
If you questioned human history, natural family and group structures, to how life changed in civilization and technological gains, then you would realize that humans caused all human problems.

If humans change natural life then the Nature of their spirit, consciousness also changes.

Jesus, idealized what was realized in the unnatural sacrifice of life that says, life is teaching you elite a lesson. And yet they never see the lesson until life forces it upon them. What the stories of Jesus meant.
 
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