The contemporary Czech Catholic landscape is witnessing the emergence of two phenomena, unrelated at first glance: male spirituality and the nascent communities of LGBTQ+ Christians. What role do these movements play in the local Church? And what happens when their paths cross?
Male Spirituality
Male spirituality is gaining momentum in the Czech Republic. Driven by the influential “male initiation” promoted by a Franciscan priest Richard Rohr and the ascetic discipline of Exodus 90, this movement revives the ancient search for practical philosophy. It addresses a fundamental question of virtue ethics: “How can I be a good person as a man?” By exploring the intersection of faith and masculinity, these groups offer a path toward living out a Christian vocation within a genuinely male identity.
These communities attract a diverse spectrum of followers, from traditional fathers and conservative Catholics to the divorced, the involuntarily single, and those frustrated living “in the Church despite the Church.” Through prayer and shared vulnerability, men confront the fear of expressing emotion while seeking healing in their most vital relationships – with parents, spouses, children, and colleagues. In many cases, these fellowships provide a vital space for men to embrace their roles in society and family, moving beyond stereotypes toward authentic maturity and reconciliation.
The spirituality pursued by these groups is rooted in the transformative realization that God loved me first, exactly as I am. This basic trust enables the difficult work of self-acceptance, beginning with the integration of one’s emotions—an area where men often struggle to embrace sorrow, fear or joy. As Rohr frequently notes: “A young man who cannot cry is a savage, and an old man who cannot laugh is a fool.” Grounded in this divine acceptance, the path continues through a reconciled embrace of the physical body, including its nakedness and sexuality. That is followed by understanding of one’s own temperament, often explored through various personality typologies. Ultimately, these steps lead toward the most vital goal: accepting the responsibilities of adult man, particularly the roles of husband and father.
LGBTQ+ Ministry
In parallel, pastoral service for LGBTQ+ Catholics is gaining ground in the Czech Republic through a synergy of grassroots activities and episcopal support. In the Archdiocese of Olomouc, for instance, the women’s group “Cucumber Blossoms” (a reclaimed pejorative) has integrated harmoniously with a top-down pastoral initiative. Initial fears of paternalism or conversion therapy vanished as young participants took active roles in organizing. This transition was natural, as many participants were already deeply embedded in the life of the Church, actively serving in parishes, deaneries, and diocesan youth centers.
Influenced by James Martin’s book Building a Bridge, this pastoral service focuses on mutual listening rather than activism or doctrinal revision. The meetings even draw people from neighboring countries who long for a pastoral approach to LGBTQ+ Christians that is officially approved by the local bishop. Contrary to common assumptions, the focus is not on sex, but rather on the fundamental ethical pursuit of the “good life”—exploring how to be a faithful Christian as a gay, lesbian, transgender person, or their close relative, and how faith can help navigate one’s distinct “otherness” within both the Church and the LGBTQ+ community.
While obstacles remain, such as the removal of posters from churches or “traditionalist” protesters scattering salt around a church to disrupt a Mass for LGBTQ+ Christians, the overall reception has been a positive surprise given the Central European context. The fact that parish priests are displaying event notices and many faithful appreciate the existence of this pastoral service signals a significant shift in the local ecclesial atmosphere.
Intersections and Challenges
An unexpected dynamic appears when male spirituality and the LGBTQ+ community intersect. It seems that men’s spirituality can be a source of inspiration and support for gay men. The emphasis on the search for self, coming to terms with one’s emotions, body, personality, and role in society is at least as important to them as it is to straight men. And above all, there is the universal human desire to experience God’s unconditional love.
In contrast, gender transition—specifically female-to-male (FtM)—presents a distinct challenge. The very nature of gender dysphoria, characterized by an inability to accept certain aspects of one’s physical self, exists in tension with a “spirituality of acceptance.” To embrace the whole, a transgender person may feel compelled to reject a part, whether through concealment, hormone therapy, or surgery. Consequently, transition can be viewed from two distinct angles: as a mutilation of a healthy and beautiful body, or as a “resurrection” of a person previously sinking into hopelessness. Rather than debating which perspective is correct, it is more fruitful to acknowledge that those witnessing the process may experience both.
While figures like Rohr criticize gender stereotypes and advocate for transcending binary roles, the transgender phenomenon fundamentally disrupts the traditional concepts of manhood upon which men’s spirituality often rests. It forces us to ask what constitutes the essence of masculinity versus its mere attributes—what is immutable and what can be altered. Some elements remain beyond our control: personal gender identity (which may exist in dysphoria with the body), prenatal and postnatal physical development, and one’s shared history of lived experience in a pre-transition role. Other factors, however, are subject to change, including hormonal function, physical appearance, and social behavior.
Acknowledging that male identity is significantly influenced by hormones—which medicine can now provide—is not fatal to men’s spirituality. Instead, it reveals our profound fragility and dependence on our physical bodies. Ultimately, for cisgender people, attempting to isolate a “true self” from the profound biological influence of hormones proves to be a futile distinction; we are inextricably bound to our embodied reality.