  However, Watson and Hartley would reply that there is an important distinction between a church, which is a “private association, composed of individuals who affirm, roughly, the same doctrine,” while a bake shop is a “business of public accommodation” (125).  Yet, the question arises: If the social effects on gender inequality of the Catholic Church’s male-only priesthood can be sufficiently blunted by the background culture, why are the parallel effects of anti-gay bake shops on the equal citizenship of gays not likewise blunted? 