ds

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VOL. XXIII, NO. 8

SAME-SEX ATTRACTION
Causes, Treatment and Prevention
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IN THE IMAGE OF GOD: CHURCH TEACHING ON HUMAN SEXUALITY
by Susan Brinkmann

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HOW PRIESTS CAN HELP HOMOSEXUALS
by Rev. Thomas G. Morrow

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COURAGE AND THE CROSS: THE PROBLEM OF SAME-SEX ATTRACTION
by Fr. Paul N. Check

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FEMALE HOMOSEXUAL DEVELOPMENT
by National Association for Research

and Therapy of Homosexuality (NARTH)

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THE BATTLE FOR CHASTITY Interview with Fr. John Harvey, OSFS

IN

THE

IMAGE GODOD: CHURCH TEACHING ONASUMAN SEXUALITY OF G CREATED THE BODY H A

SIGN OF

HIS OWN DIVINE MYSTERY.

In the Image of God: Church Teaching on Human Sexuality*

by Susan Brinkmann

ts no accident that during this time of immense sexual confusion, God sent us the great gift of Pope John Paul II. Two-thirds of what the Church has ever said on the subject of human sexuality in her 2000 year history has been said by this Pope. Although he didnt change what the Church teaches, he expounded upon it and put it into a more contemporary language that might better equip Christians to carry the message of Jesus Christ into the modern world. This new way of teaching about human sexuality has come to be known as the theology of the body. Gods Plan For Sexuality According to John Paul II, God created the body as a sign of his own divine mystery, explains Christopher West, moral theologian, author and speaker, who is considered an expert on the theology of the body. This is why he speaks of the body as a theology, a study of God.

Because God Himself is the source of the complementarity of the sexes, when He created man in the image of Himself, he created both a male and a female. They were then directed to be fruitful and multiply by becoming one flesh. This was the original vocation of man and woman, to unite their bodies and produce life, but to do so in the image of God which means it must bear the following characteristics: it must be free, total, faithful and fruitful. This teaching was not something invented by the Church but taken directly from Scripture. From the book of Genesis onward, The Bible uses spousal love more than any other image to help us understand Gods eternal plan for humanity, West writes. God wants to marry us, (Hosea 2:19) to live with us in an eternal exchange of love.
* Taken from Catholic Standard & Times (May-June, 2004).

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D OCUMENTATION SERVICE The marital analogy is used because it best describes what God intends for us to love as He loves, and to be united in that love with an other as well as with Him. We were made for love and communion and this desire is inscribed into our very bodies. West calls it the bodys innate language, but it cannot achieve its desire without an other. Male and female have a built-in desire for an othernot a same. other without reservations, to be faithful until death, and to receive whatever children God wishes to send them. Every time this couple unites themselves in the marital embrace, they are, in a sense, renewing those vows. This is the proper reflection of Gods marital love for us, in the marital embrace of those He created in His own image. When one understands the soul of Church teaching about human sexuality, it becomes clear why she maintains that homosexuality, as well as adultery, premarital sex, contraception, do not image Gods free, total, faithful and fruitful love. Homosexual unions and the use of contraceptives are not marital as Gods love is marital because they are not fruitful. Premarital sex is not marital because without the self-sacrifice of commitment, it is not total. Adultery is not marital because it is not faithful. But does it really make a difference if we follow Gods plan? The answer to this question can be found in the sad global statistics on divorce, domestic abuse, sexual disease, abortion. The truth of the Churchs teachings on sex is confirmed in the wounds of those who havent lived it, West writes. The sacrifice of remaining chaste outside of marriage doesnt seem so bad when one considers the enormous social ills that a chaste lifestyle can prevent. But even more important, by remaining chaste outside of marriage, we keep sexual activity within its intended context.
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Homosexual unions and the use of contraceptives are not marital as Gods love is marital because they are not fruitful. Premarital sex is not marital because without the self-sacrifice of commitment, it is not total. Adultery is not marital because it is not faithful.
Authentic Love But it goes even further. Because humans have a soul, their union should far surpass the mere sense level of animals, and should involve the spirit as well as the body. In other words, it should be love that unites them, not just a physical urge. And this love that unites man and woman is meant to mirror Gods love, which has certain characteristics: it is free, total, faithful and fruitful. As West writes, This is exactly what spouses commit to at the altar...to give themselves to one an-

IN

THE

IMAGE

OF

GOD: CHURCH TEACHING

ON

HUMAN SEXUALITY

Any other approach to human sexuality diminishes not only the nature and meaning of married love, but the nature and meaning of Gods love as well. Sexuality is reduced to a mere sensation and lacks the true gift of self that constitutes authentic love. The longing for union that is stamped into our very bodies becomes distorted and confused, driving us hither and yon in search of a satisfaction that does not exist outside of Gods plan.

John Paul II said, If we live according to the truth of our sexuality we fulfill the very meaning of life. Gods plan for human sexuality is the answer. With it we can destroy the culture of death and bring a glorious new springtime to the face of the earth.
Union with God But the meaning behind Church teaching on human sexuality goes deeper still. Experience attests that even in the most wonderful human relationship, that ache of solitude isnt entirely satisfied, West writes. We still yearn for something more. If sex really was our ultimate fulfillment, then marriage would be nirvana. The marital embrace, as beautiful as it is, is only a foreshad(219) 3

owing of whats to comeonly a sacrament (sign) of something far greater This is what G. K. Chesterton meant when he wrote, Every man who knocks on the door of a brothel is looking for God. Our desire for union with an other will never be ultimately satisfied until we are united with our Creator. God created sexual desires as the power to love as He loves, West writes. And this is how the first couple experienced it. But remember, original sin robbed us of this ability to love as God loves. This is why we need a Redeemer. Jesus didnt die and rise again just to give us a kind of coping mechanism for sin. As the catechism states, Jesus came to restore creation to the purity of its origins. (CCC 2336) He came to give us what we lost. Thats why the Church claims that our longing for union can only be satisfied in Christ. The good news is that through genuine conversion of heart to the message of life found in Jesus Christ, we can all be liberated from what John Paul II calls the domination of lust. His grace can accomplish all that we cannot. John Paul II said, If we live according to the truth of our sexuality we fulfill the very meaning of life. Gods plan for human sexuality is the answer. With it we can destroy the culture of death and bring a glorious new springtime to ! the face of the earth.

ARE ALSO CALLED TO BE SAINTS.

D OCUMENTATION SERVICE HOMOSEXUALS

Courage and the Cross: The Problem of Same-Sex Attraction*

by Fr. Paul N. Check**

he Pauline year has given the Church the opportunity to meditate on the life and work of one her greatest saints. The fruits of St. Pauls apostolic labors are evident enough. But what made this man such a useful instrument in Gods hands? What was the reason for his holiness? In answer, may I propose an episode recorded by St. Paul himself near the close of his second letter to the Corinthians. He reports that he was bothered by a thorn, and that he begged the Lord three times to remove it. We do not know what this thorn was, and it really does not matter. Yet from the urgency of his prayer, we can surmise that this matter was gravely disturbing to Paul. Perhaps he believed that he could be a more effective apostle without it. Neither are your ways my ways, the Lord told the prophet Isaiah (55:8). Now, Jesus further specifies these words from the old covenant to Paul: My grace is sufficient for you, for my power is made perfect in weakness (2 Cor 12:9). I
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believe that we find the secret of St. Pauls sanctity here in this passage. In the midst of his suffering, St. Paul discovers more of the wisdom and providence of God. Embracing Christs admonishment, St. Paul then writes compelling words of strength and consolation: When I am weak, then I am strong (2 Cor 12:10). There was no other path to holiness for the apostle, nor will there be for any of us. Cardinal Newman said that we will always learn far more about the Cross of Christ by bearing it after Him, rather than by glowing accounts of it. Jesus bride, the Church, knows this well in her being and through the lived experience of her members. As the Cross united heaven and earth, so does it unite human hearts to the pierced
* Taken from www.couragerc.net. ** Fr. Paul N. Check is a priest of the Diocese of Bridgeport, CT and the Executive Director of Courage, International. He earned an STB from the Gregorian University and an STL from the Pontifical University of the Holy Cross, both in Rome.

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COURAGE

AND THE

CROSS : THE PROBLEM

OF

SAME-SEX ATTRACTION

and wounded Sacred Heart. With a mothers love, the Church offers the grace, mercy, and peace of her crucified and risen Savior to a fallen and struggling world through her sacraments, her teaching, and her apostolates. One such is Courage Apostolate. Apostolate with homosexuals Courage was founded in New York City almost thirty years ago to assist men and woman who are afflicted with the thorn of same sex attraction (SSA). Encourage is a ministry to their families. Today these ministries are international and are endorsed by the Holy See. Members of Courage strive to achieve not only external chastity according to the teachings of the Catholic Church, but also interior chastity, or chastity of the heart, as its founder, Father John Harvey, OSFS, often says. Prayer, Mass and Confession, Christian fellowship, and service to others are the means to the goal. In addition, the spiritual fatherhood of the priest chaplain of a local Courage chapter can help to address a father wound, particularly in the heart of a man. The apostolate seeks to foster chaste friendships among its members. Above all, Courage desires to help men and women with SSA to become saints, by aiding them to find Gods grace in and through their human weakness. Of course, much of the world does not regard the condition of homosexuality as a weakness, let alone a cross or a way to holiness. Emotions and confusion make a conversation about this topic difficult, even
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painful. We must also say that rash judgment and severity are not the tone of the Gospel. The attitude for all of the Masters disciples when approaching this question can be found in St. Pauls example in 2 Corinthians 12. Humility, a docile spirit, and a willingness to trust in Gods providence dispose the heart to find strength in weakness and to address charitably those burdened by the weakness. In trying to follow the example of the Lord, Courage always desires to think in terms of individual people and their needs, as opposed to the idea of homosexuality as a cultural issue. St. Paul would call this putting on the mind of Christ (I Cor 2:16). The problem of same sex attraction is often vexing to those who struggle with it, and it is not easily vanquished. Shame, loneliness, and a sense of hopelessness are the enemies. With abundant charity, the Catechism of the Catholic Church acknowledges that those who have homosexual tendencies are many, and that this inclination constitutes for most of them a trial (par 2358). Often people with SSA also struggle with sexual addiction, drug or alcohol abuse, depression, anxiety or other mental illness. This remains true even in the places where sexual promiscuity is widely tolerated. Men and women with SSAperhaps up to 40% of them may very likely have been the victims of sexual abuse as a child. (This is good to keep in mind if a young person claims to be gay.) In many cases, they will say that as far back as they can remember, they have always felt different, or that they

D OCUMENTATION SERVICE did not choose this. But St. Paul offers a way forward: We know that in everything God works for good with those who love Him (Rom 8:28). In everything in every thorn. A little background Lets continue with some history, a definition of terms, and the origins of SSA before turning to the question of morality. North Carolina State English Professor R. V. Young points out that not until the late nineteenth century is the word homosexuality accepted as a term of language intended to describe the permanent condition of a fixed group of people, namely, homosexuals. In the language of the Greeks and Romans and in that of Sacred Scripture, the vocabulary used was drawn instead from the action or the behavior. Young suggests that this novelty allows the proponents of the sexual revolution to control the terms of social discourse. While it is certainly true that we are transformed by our actions, we can also agree that someones identity cannot be collapsed into his or her sexual appetite. The word homosexual when used as a noun is ambiguous and so not helpful in discussion. Does it refer to an involuntary attraction, to a chosen behavior, or to a set of convictions? Furthermore, the psychological sciences indicate that there is a wide spectrum of those who are attracted to members of the same sex, in terms of the intensity of the sexual attraction. The Courage apostolate then, prompted by Christian charity and sound an6

thropology, uses the terminology men and women with same sex attraction. Gay Gene? Where does same sex attraction come from? First, no scientific evidence establishes the existence of a gay gene. If there were a genetic explanation, then in those cases where one identical twin has same sex attraction, so would the other. As it happens, the simultaneous occurrence of SSA in such twins (who have identical genes) is very low, perhaps as low as 10%. Beyond that, the many well-documented cases of change in sexual attraction would also tend to disprove a genetic (and therefore fixed) cause of SSA. Finally, as author and researcher Dale OLeary has remarked, same sex activity is always sterile, and so it cannot be considered a neutral variance within the human population. The Catechism of the Catholic Church properly states that SSA is objectively disordered (par 2358). These words can at once be jarring and liberating. They are jarring because they can be heard as a moral judgment of the person (which they are not), as opposed to an assessment of the inclination as measured against human nature. The desire to lie is objectively disordered, as are desires to steal, to cheat, and to fornicate. When acted upon, these inclinations will always be contrary to the good of the person as recognizable by the prima gratia, the natural moral law, which is imprinted in the mind and heart of everyone (cf. Rom 2:15). The words from the Catechism are liberating
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COURAGE

AND THE

CROSS : THE PROBLEM

OF

SAME-SEX ATTRACTION

precisely for this reason. Something inside the person with SSA tells him or her that this desire does not accord with nature, and the voice of the Church confirms his or her instinct. A developmental disorder So we return to the question of the origin or source of the problem. Same sex attraction is a developmental disorder that is both treatable and preventable. It indicates an incomplete character development likely based on the convergence of several factors: temperament, environment, experience, and free will. In other words, we are born male or female, but we learn and grow into our masculinity or femininity through family and friends, acquaintances, and other aspects of our personal and social history. What matters in every case is how the person responds to these factors. Some circumstances do recur when the profiles of many people with SSA are studied: a broken or turbulent home, the childs alienation from the same sex parent (e.g., the boy from his father) or even the perception of an estrangement, a childs failure to integrate with same sex peers (especially true for boys), and sexual trauma. What this means is that SSA is not first a sexual problem, but a symptom or component of an antecedent problem, i.e., a gender identity deficit, and traceable in large part to how someone reacts to the foregoing situations. Something that should have happened in the development of the child did not happen. In particular,
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the natural desire for healthy relationships with persons of the same sex is frustrated or unfulfilled. When this is coupled with other factors, particularly a sensitive temperament, that desire may become eroticized. So feelings of SSA or being different, no matter how far back they are perceived to be, do not constitute proof that someone was born that way. An awareness of these things helps us to identify children who could be at risk and vulnerable to emotional hurt. Because the incidence of men with same sex attraction is probably at least twice that of women with SSA, the relationship between fathers and sons will always deserve special consideration. Dr. Joseph Nicolosi from the National Association for Research & Therapy of Homosexuality speaks of the absence of shared delight in the childhood and adolescence of men with SSA, the mutual and regular enjoyment of some activity or experience between a boy and his father that is otherwise part of normal childhood. For example, many men with SSA lack hand-eye coordination and as a result were spurned or the subject of jokes by their fathers or the neighborhood boys because they could not play certain sports easily. Quite simply, if a boy cannot throw a football very well, there are many other things that he and his dad can do and enjoy together but the initiative must be the fathers. At the same time, a mother who is overly involved in the life of her son, especially if she demeans the

D OCUMENTATION SERVICE father in the eyes of the boy or tries to make her son into a surrogate husband, will likely do harm to the development of the boys masculinity. The true sexual love That the Catholic Church teaches that homosexual activity (as distinguished from the inclination) is gravely immoral is widely known, but perhaps not widely understood. Perhaps it can be explained this way. Moral philosopher J. Budziszewski writes that as individuals, we are blessedly incomplete, which is another way of saying that we are made for others. In the case of spousal or conjugal love, the union of man and woman in one flesh begins with the complementarity of the sexes, namely, that man is made for woman and woman for man. This complementarity is physical, of course, but it is also emotional, psychological, and spiritual. Through their self-giving union of minds, hearts, souls and bodies, the spouses first transcend themselves, and then their love becomes incarnateor transcendent in a child. This is natures plan for marriage and sexual love. It is a short step from separating procreation from marriage to separating sexual activity from marriage, and then another short step to separating sexual activity from natures design. The widespread rejection of the teaching of Humanae Vitae, which simply expresses the natural order for sexual love, explains the ambivalence of many Catholics toward the Churchs
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teaching on homosexual activity or same sex unions. Neither our genes nor our environment makes us do anything, and therein lies reason for hope. A frequent temptation to anger, for instance, does not mean that someone must yield to or indulge that prompting. St. Paul assures us that where sin increased, grace abounded all the more (Rom 5:20). Grace, perseverance, love and the help of a therapist with a sound Christian anthropology can transform the hearts of those with SSA. When Jesus says that the truth will make you free (Jn 8:31), He is not so much imparting a theological principle as reminding us what it means to be human. We need humility to recognize truth, and we need the virtue of courage to live it. Freedom, strengthened and purified by grace, makes it possible for any of us to turn the wounds and thorns of life into the path to joy. Regrettably, many people think that all that the Catholic Church offers to men and women with same sex attraction is the word no. Like all good mothers, the Church does say no to the self-destructive and counterfeit pleasure of sin, out of a sense of love for her children. Yet that no is embedded in a larger yes, a yes to Him who is Love, and who gave Himself to the Father and to us from the Cross. The Lord asked St. Paul to find strength in his weakness through the power of the Cross. The Courage apostolate expresses that same redemptive paradox to men and women with same sex attraction and urges them to trust in what they see in the life of the Master and His apostle. !
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COURAGE

K THE CROSS : T OF SAME-SEX ATTRACTION AND NOWN C AUSES HE P ROBLEM OF S AME -S EX A TTRACTION

Known Causes of Same-Sex Attraction

Dr. Rick Fitzgibbons, a West Conshohocken psychiatrist and principal contributor to the Catholic Medical Associations book, Homosexuality and Hope, identifies the major causes of same-sex attraction disorder (SSAD) in men and women. Weak Masculine/Feminine Identity In his contribution to the book by Father John Harvey, The Truth About Homosexuality, Fitzgibbons writes: Weak masculine identity is easily identified and, in my clinical experience, is the major cause of SSAD in men. Surprisingly, it can be an outgrowth of weak eyehand coordination which results in an inability to play sports well. This condition is usually accompanied by severe peer rejection. In a culture dominated by sports heroes, its easy to understand how a young boy who cant play ball or run fast may not feel very good about himselfespecially when this is accompanied by ridicule from his peers and perhaps even exclusion and isolation. He may escape the resulting loneliness with academics or by cultivating comfortable relationships with girls. The sports wound will negatively affect the image of himself, his relationships with peers, his gender identity, and his body image, Fitzgibbons writes. His negative view of his masculinity and his loneliness can lead him to crave the masculinity of his male peers. Another major cause for SSAD is when a father is perceived by a child as distant, critical, selfish, angry or alcoholic. This produces yet another crucial conflict in the development of a boys masculine identity. As children and adolescents, these men yearned for acceptance, praise and physical affection from their fathers, Fitzgibbons said, but their needs were never met. In women, a weak feminine identity leading to SSAD can be caused by mother conflicts, peer rejection or poor body image. Fitzgibbons writes, This condition is far more rare than weak masculine identity, and this is why, in my view, male homosexuality is much more common than female homosexuality. The female role model, the mother, is much more likely to be more affirming, to be giving, to be nurturing to her daughter than the father to his son. Distrust of Men/Women Distrust of the opposite sex is the second most common cause of SSAD in men and the most common cause in women. In men, Feelings of mistrust may develop as a result of a difficult mother relationship or from experiences of betrayal by women, Fitzgibbons writes. Male

"
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D OCUMENTATION SERVICE

children in fatherless homes often feel overly responsible for their mothers. As they enter their adolescence, they may come to view female love as draining or exhausting. They want a relationship that is lighthearted and enjoyable and, by default, turn to male love. In females, the mistrust of mens love is one of the major conflicts a woman may choose to resolve in a homosexual relationship. She may have had a distant, emotionally insensitive or even abusive father and grows up with a fear of being vulnerable to men. Women who have been betrayed in love relationships may also seek safety in a relationship with a woman. Women who are sexually abused or raped as children may find it almost impossible to trust men and turn to a woman instead for affection. Loneliness is another major factor in the development of SSAD in females. Many women experience disillusionment in their search for the right man and may turn to women instead. Gender Identity Disorder Gender identity disorder in children regularly leads to same-sex attraction in adolescence, writes Fitzgibbons. The Diagnostic and Statistical Manual of Medical Disorders DSM-IV of the American Psychiatric Association defined Gender Identity Disorder (GID) in children as a strong persistent cross-gender identification, a discomfort with ones own sex, and a preference for cross-sex roles in play or in fantasies. Another theory is put forth by Linda Nicolosi of the National Association for Research and Therapy on Homosexuality in her article entitled, Does Born That Way Mean Designed Way? In some individuals, prenatal hormones may abnormally masculinize or feminize the developing fetus. When a pregnant woman is exposed to certain environmental pollutants which are known to have a hormone-like effect on the body, some writers theorize that differences are blurred in her developing fetus. The resulting gender distortions could affect the childs sense of himself or herself. Narcissism and Profound Selfishness Fitzgibbons describes the narcissistic person as a person who is preoccupied with fantasies of unlimited success, power, brilliance, beauty or ideal love. For the homosexual narcissist, the goal is the pursuit of pleasure. A certain segment of the homosexual community expresses narcissism by promoting total and absolute sexual freedom. They advocate anonymous sex and extreme sexual behaviors that may explain the presence of a high degree of promiscuity in this segment of the population.

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COURAGE

AND NOWN C AUSES HE P ROBLEM OF S AME -S EX A TTRACTION K THE CROSS : T OF SAME-SEX ATTRACTION

These are the activists, Fitzgibbons said. They want unlimited promiscuity. Their goal is to undermine Judeo-Christian morality. Dysfunctional Family Life In the book, Same Sex Attraction: A Parents Guide, edited by Father John Harvey and Gerald V. Bradley, Father Harvey agrees with researchers who see faulty family relationships as the source of samesex attraction. Referring to the work of Don Schmierer, Father Harvey writes, He makes use of case histories to illustrate ways in which adolescent boys and girls can have a confused perception of their gender identity. The fatherless home or the emotionally unavailable father joined with the dominant mother contributes to the development of samesex attractions. Often where divorce has taken place, the mother portrays her ex-husband in very negatives ways, and consequently the son loses respect for the father. In merged or foster families, one notices relationships among siblings, cousins, or neighbors that are compulsive and secretive and that can foster same-sex attractions. Spouses who verbally abuse one another in front of children may inadvertently force the children to take sides, and, especially if there is already a distance between a child and a father, a son may begin to see his masculinity in a negative light. Marital infidelity is also a contributing factor, especially if it impacts on an adolescent boy or girl. Other causes of SSAD are sexual abuse and pedophilia, separation from a parent during the critical time of development, or the failure of parents to encourage same-sex identification and friendships. In a recent interview with ZENIT News, Fitzgibbons said, The absence of a father in the home leads to sadness, anger, difficulty in trusting and disruptive disorders. The absence of a mother is worse. Ones mother is ones fundamental basis of feeling safe in relationships; denying a child of its mother wounds the childs ability to trust and have faith in the world, which can lead to anxiety and attachment disorders. This is why same-sex marriages and adoption can be so devastating on society, because of their effect on children. Fitzgibbons points out that even in Belgium where same-sex unions are approved, samesex couples are not permitted to adopt. Not all adults have the inherent right to have a child, he said, but all children have a right to a mother and a father.

Source: www.catholiceducation.org.

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D OCUMENTATION SERVICE PRIESTS SHOULD GET INVOLVED IN HELPING HOMOSEXUALS TO LIVE HOLY, CHASTE LIVES.

How Priests Can Help Homosexuals*

by Rev. Thomas G. Morrow t seems that there are two key elements in trying to help homosexual persons: the offering of a warm welcome as a representative of Christ and his Church; and a cordial invitation for the person to live the good news as it comes to us through the Scriptures and the Church. The two are not, as some might suggest, contradictory, but complementary. Both are pastoral and both are necessary to represent Christ in a pastoral encounter. Many priests who have heard confessions for several years are not likely to be outwardly disturbed by someone coming to confess homosexual sins. As we like to say, to comfort the embarrassed, Weve heard it all. However, meeting a homosexual in the rectory can be quite different. Often the person coming is not there for confession, but is just feeling his/her way in the Church after having been away for some time. The priest has an opportunity to be a great catalyst for this persons conversion. Warm Welcome The first thing a priest can do is offer a friendly hand to his visitor
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and listen. Some times those coming just want to tell their story, while others may have some anger they wish to express as well. I have found that simply listening attentively, not defending anyone or anything at this point puts the other person at ease. Such visitors seem to find this bewilderingly pleasant. A certain number may be coming hoping to hear that they should just find a steady partner and do their thing (alas, some have heard this from those who should know better). Others really want to know where the Church stands. And, still others know what the Church teaches and just want to get some help in living a chaste life. For all comers, the best approach appears to be just to listen, perhaps answer questions as they come up and never return anger for anger. Often the person coming has been very hurt in the past, and will respond well to a priest who refuses to mount a harsh defensive attack despite any acrimony expressed by the visitor.

* Taken from Homiletics and Pastoral Review, Dec. 1997.

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HOW PRIESTS C AN HELP H OMOSEXUALS A man who had left his wife and children to enter the homosexual lifestyle once came to me and was moderately angry that he had not left them sooner. He made some strong statements justifying his activity, but I just listened. After a while he asked me what the Church taught, and I dispassionately gave him a complete and careful answer. I also indicated how important it was to try to live this teaching. By the time he left, he was quite pleasant, even friendly. He promised to get back in touch, which he has several times, but we have not yet met again. Whenever he calls, however, I tell him Im glad to hear from him and Ive been praying for him. Church Teaching It is important that we know before we get a visitor what the Church teaching is on homosexuality. The sources for this teaching are Sacred Scripture, the Declaration on Certain Questions Concerning Sexual Ethics, published in 1975, and the Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, published in 1986. Both the latter two are from the Congregation for the Doctrine of the Faith. The scriptual references are several; I will look at just a few. 1. Scripture In Leviticus 18:22 we find, You shall not lie with a male as with a woman; such a thing is an abomination. In Leviticus 20:13 we read, If a man lies with a male as with a woman, both of them shall be put to
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death for their abominable deed; they have forfeited their lives. In Romans 1:18-32 Paul speaks of the wrath of God coming to those who should have known about God through creation but worshipped images of animals instead: Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. Also, in 1 Cor 6:9-11 we find the following: Do not be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes [The Greek here is malakos, literally soft or effeminate. Here it means catamite, i.e., a boy used in sodomy] nor active homosexuals [The Greek here is arsenokoites, combining the two words arsn, meaning male and koit, meaning bed. Thus, a more literal translation would be men bedding men.], nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God. There are a number of other passages which apply: Gen 19:1-13; 1 Tim 1:10; and Jude 7. Another, more fundamental biblical argument against homosexual acts is found in Genesis, chapters 1 and 2. The purpose of sex is seen in Genesis to be two-fold: procreation

D OCUMENTATION SERVICE (Be fruitful and multiply, Gen 1:28) and the union of man and woman (...this is why a man leaves his father and mother and joins himself to his wife and they become one body, Gen 2:24). The union of a man and woman is clearly the only Biblical norm for marriage. Furthermore, whenever the scriptures allegorize the relationship of God and his people as marital, God is always the groom, Israel the bride. The two are never reversed, and nowhere are the two spoken of as both male. If same-sex marital relationships were in any way acceptable, we should expect to find an allegory of God and his husband, especially in light of Israel being a patriarchal society. 2. Declaration on Sexual Ethics The 1975 Declaration on sexual ethics taught: ...no pastoral method can be employed which would give moral justification to [homosexual] acts on the grounds that they would be consonant with the condition of such people. For according to the objective moral order, homosexual relations are acts which lack an essential and indispensable finality. In Sacred Scripture they are condemned as a serious depravity and even presented as the sad consequence of rejecting God (Rom 1:2427). This judgment of Scripture does not of course permit us to conclude that all those who suffer from this anomaly are personally responsible for it, but it does attest to the fact that homosexual acts are intrinsically disordered and can in no case be approved of.
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At the same time the Congregation for the Doctrine of the Faith reminds us that In the pastoral field, these homosexuals must certainly be treated with understanding and sustained in the hope of overcoming their personal difficulties and their inability to fit into society. Their culpability will be judged with prudence.

Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder.
3. Letter to the Bishops This document, issued in 1986, went into more detail on the subject of homosexuality. First it noted the objective nature of the homosexual condition, quite apart from behavior: In the discussion which followed the publication of the Declaration [on Sexual Ethics], however, an overly benign interpretation was given to the homosexual condition itself, some going so far as to call it neutral, or even good. Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil;
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HOW PRIESTS C AN HELP H OMOSEXUALS and thus the inclination itself must be seen as an objective disorder. It is rather surprising to hear Catholics sometimes speak of the homosexual condition as a gift. This is not helpful. Homosexual persons who are living chastely generally will be the first to admit that this is no more a gift than nearsightedness or a manic depressive disorder, and far more problematic. The letter goes on to give the passages from Scripture identified above as evidence of the immorality of homosexual activity. It explains the reasons why homosexual acts are wrong: To choose someone of the same sex for ones sexual activity is to annul the rich symbolism and meaning, not to mention the goals, of the Creators sexual design. Homosexual activity is not a complementary union, able to transmit life; and so it thwarts the call to a life of that form of self-giving which the Gospel says is the essence of Christian living. As to the culpability of homosexual persons in sexual activities, we are encouraged to be prudent: ...In fact, circumstances may exist, or may have existed in the past, which would reduce or remove the culpability of the individual in a given instance; or other circumstances may increase it. What is at all costs to be avoided is the unfounded and demeaning assumption that the sexual behaviour of homosexual persons is always and totally compulsive and therefore inculpable.
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It points out the dangers of the gay agenda promoters: ...increasing numbers of people today, even within the Church, are bringing enormous pressure to bear on the Church to accept the homosexual condition as though it were not disordered and to condone homosexual activity... The Churchs ministers must ensure that homosexual persons in their care will not be misled by this point of view, so profoundly opposed to the teaching of the Church. But the risk is great and there are many who seek to create confusion regarding the Churchs position, and then to use that confusion to their own advantage. As one who has worked several years in helping homosexual persons to live holy, chaste lives, I can attest that the pressure is indeed powerful, and a surprising number of people acquiesce under it. The Congregation for the Doctrine of the Faith goes on, however, to decry the harm which has been done to people with homosexual tendencies: It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Churchs pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law. Some of the things Christians say about homosexuals as a group

D OCUMENTATION SERVICE are most uncharitable. This is indeed unfortunate. Nonetheless, the Church must be careful not to be lured into promoting the homosexual (or gay) political agenda: There is an effort in some countries to manipulate the Church by gaining the often well-intentioned support of her pastors with a view to changing civil-statutes and laws. This is done in order to conform to these pressure groups concept that homosexuality is at least a completely harmless, if not an entirely good, thing... ture and tradition that homosexual activity is always and everywhere morally wrong, although culpability may vary in different circumstances. Furthermore, one should not be drawn into the gay agenda by those who propose laws which protect the right to homosexual acts. Conclusions It should be clear from what has been said that the issue of homosexuality is a complex one, one that calls for some study. It is important that those who love the Lord and his Church, and who embrace his teachings which come through his Church, should get involved in helping homosexuals to live holy, chaste lives. If they dont, those who are not so committed to those teachings will step in and do terrible harm. Some say, Why spend so much effort on such a small percentage of the population? First, because they need us. And, secondly, because what we do in this area has a profound impact on the moral health of our Church. Those who commit to the teaching of the Church and who live it, overcoming great difficulties, are a witness to the whole world that Gods grace is powerful, and that even in our oversexed world chastity is possible. Christ is calling us to provide real help to those with same-sex tendencies. By his grace, through the intercession of his Immaculate Mother, we can be witnesses of his truth and ambassadors of his love to those too often shunned in the past. They are our brothers and sisters. We must help. !
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The Church is committed to the teaching of Scripture and tradition that homosexual activity is always and everywhere morally wrong, although culpability may vary in different circumstances. Furthermore, one should not be drawn into the gay agenda by those who propose laws which protect the right to homosexual acts.
The same document describes homosexual behavior as something to which no one has any conceivable [legal] right, and warns against legislation which would seek to protect such behavior. In summary then, the Church is committed to the teaching of Scrip-

FEMALE HOMOSEXUAL DEVELOPMENT WOMEN WHO DEAL WITH SAME SEX ATTRACTION, POSSESS A HISTORY OF DISINDENTIFICATION WITH THEIR MOTHERS, AND THEREFORE WITH THEIR FEMININITY.

Female Homosexual Development*

by National Association for Research and Therapy of Homosexuality (NARTH)

t is often claimed that sexual orientation is an innate and normal variation of sexuality and therefore immutable or unchangeable aspect of a persons core self or identity. But, there is no conclusive evidence that female homosexuality is innate or solely genetic or biologically based. Most respected scientists agree that homosexuality is due to a combination of social, psychological and biological factors. Dr. Dennis McFadden, a University of Texas neuroscientist who has studied lesbianism, explains: Any human behavior is going to be the result of complex intermingling of genetics and environment. It would be astonishing if it were not true for homosexuality. In a study exclusively focused on the causes of homosexuality in women, a popular researcher on the genetics of homosexuality, Dr. Michael Bailey of Northwestern University, and his associates, admit that although both male and female sexual orientation appear to be at least somewhat heritable, environment also must be of consider(233) 17

able importance in their origins. In Baileys most recent study on the genetic and environmental influences on sexual orientation, he again admits that while genetic factors are implicated, environmental factors are also important. After reviewing all major biological explanations and studies on homosexuality, Byne and Parsons proposed an interactional model in which genes or hormones do not specify sexual orientation per se, but instead bias particular personality traits and thereby influence the manner in which an individual and his or her environment interest as sexual orientation and other personality characteristics unfold developmentally. Why Are the Psychological Factors Not Acknowledged? Dr. Rogers H. Wright in his book Destructive Trends in Mental Health, states:

* Taken from www.narth.com.

D OCUMENTATION SERVICE Gay groups within the APA have repeatedly tried to persuade the association to adopt ethical standards that prohibit therapists from offering psychotherapeutic services designed to ameliorate gayness on the basis that such efforts are unsuccessful and harmful to the consumer. Psychologists who do not agree with this premise are termed homophobic. Such efforts are especially troubling because they abrogate the patients right to choose the therapist and determine therapeutic goals. They also deny the reality of data demonstrating that psychotherapy can be effective in changing sexual preferences in patients who have a desire to do so. In fact, an investigation of the developmental factors correlated with homosexuality would constitute career suicide for most researchers. As Dr. Jeffrey Satinover explains: The research agenda is being distorted by the political requirement that no associated traits should be discovered, and that homosexuality should be falsely presented as directly inherited. There is, in fact, a wealth of older research identifying many common developmental, temperamental and family patterns connected to homosexuality. This research has never been scientifically refuted. Fluidity of Homosexual Attraction In more recent studies the fluidity of homosexual attraction in women has been emphasized. Dr. Ellen Schechter of the Fielding Graduate Institute presented her research to the American Psychological Association. Her qualitative study in18

cluded in depth interviews with 11 women who had been self-identified as lesbian for more than 10 years. All of these women were currently in heterosexual relationships, which had been ongoing for more than a year.

Any human behavior is going to be the result of complex intermingling of genetics and environment. It would be astonishing if it were not true for homosexuality.
These findings support the research of Dr. Lisa Diamond who concluded, Sexual identity was far from fixed in women who arent exclusively heterosexual. After following 80 non-heterosexual young women (lesbian, bisexual and unlabeled) over a two-year period, Dr. Diamond found that half of the women reported multiple changes in sexual identity, and nearly one fourth of lesbians pursued sexual contact with men. Dr. Kenneth Zucker, in his careful analysis of the innate/immutable argument of homosexuality, rostered a plethora of studies to support his conclusion that sexual orientation is more fluid than fixed. Dr. Kristine Falco, a gay affirmative therapist, in her book on Psychotherapy with the Lesbian Client, objects to the notion that sexual identity is an either or proposition: lesbian or heterosexual. She believes sexual identity falls along a
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FEMALE HOMOSEXUAL DEVELOPMENT continuum, especially for women, and notes, both identity and behavior can fluctuate over a womans lifespan. The concept of sexual fluidity, defined as the spontaneous evolution or transformation of ones sexual preferences, is different from the concept of changeability involving intentional effort directed towards altering or changing ones sexual preferences. As mentioned, many researchers attest to the reality of female sexual fluidity. This does not directly translate into proof that any woman can easily change or alter her same sex attraction. It does however confirm that sexual feeling and behaviors are not absolutely immutable or unchangeable. The degree to which a woman can or will experience change will be uniquely determined based on her history and motivation to do so. Temperament Therapist and teacher, Janelle Hallman, summarizes the most common traits she has seen in her work with women and same sex attraction. She describes above average intelligence, far reaching giftedness and creativity, curiosity and keen observance, deep sensitivity and capacity to feel, a strong sense of justice, energetic, active and often athletic, and natural abilities and interests outside of stereotypical female interests (gender nonconformity) as the main qualities observed in these women. Many of these traits can cause a girl to feel different from other girls, creating a gender insecurity or inferiority. In fact, gender nonconformity in
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childhood may be the single most common observable factor associated with homosexuality, as well as the retrospective sense of having been different from other children, says Dr. George Rekers, professor of neuropsychiatry at the University of South Carolina School of Medicine.

The research agenda is being distorted by the political requirement that no associated traits should be discovered, and that homosexuality should be falsely presented as directly inherited.
Janelle Hallman states, it is the interaction of her unique innate characteristics and traits (nature) with her surrounding environment and relational experiences (nurture), resulting in a variety of perceptions, beliefs, responses and internalizations, that forms all that is human, including the possibility of same-sex attraction. In understanding female same sex attraction, it is therefore important to look at how a little girl perceives and processes the effects of her environment or experiences of relationship. That is why two children can grow up in the same family and yet describe their family and childhood experiences differently. Sexual orientation is assumed to be shaped and reshaped by a cascade of choices made in the context of changing cir-

D OCUMENTATION SERVICE cumstances in ones life and enormous social and cultural pressures, Hallman says. Mothers and Fathers Relationship with Mother. Typical in the history of women with same sex attraction are failures of attachment with the mother resulting in disidentification (rejection as role model). This can arise from: 1) A real maternal deficit or weakness arising out of mothers personal attachment history and developmental difficulties, 2) Actual maternal neglect, abuse, abandonment or trauma, 3) Accidental or uncontrollable separation, such as death, adoption, major illness, or mandatory absences due to the necessity of work, 4) A defensive detachment arising out of the daughters perceptions, sensitivities and immature conclusion and/or beliefs with respect to mother, or 5) Difficulties during pregnancy, birth and after birth. A disruption in attachment means that many women with same sex attraction most likely lacked consistent moments of caring attunement. They may have missed significant ongoing experiences of being the object of anothers undivided, engaged, and regulating attention. Dr. Elizabeth Moberly states, to the very young child, the parent is his or her source of being, and so ones very being is felt to be endangered if the attachment to the parent is disrupted. Moberly first proposed the model of defensive detachment from the same-sex par20

ent as a cause of homosexuality, although the concept of defensive detachment itself was not new. She theorizes that this disruption interrupts the process of gender identification and role-modeling that typically occurs through that attachment. The child defensively withdraws from identification with this primary love source and sets up within herself what Moberly calls a reparative love urge.

There is, in fact, a wealth of older research identifying many common developmental, temperamental and family patterns connected to homosexuality. This research has never been scientifically refuted.
Moberly presents the female reparative drive as an unconscious search for mothering. She also notes that defensive detachment can spontaneously resolve, and that no parent is necessarily culpable in disrupted attachment and that an event causing trauma in one child might not necessarily be so for another. Relationship with Father. Women dealing with same sex attraction more often than not report difficulty in their relationship with father and describe their father in negative terms, such as angry, weak, cold indifferent, remote, or sick. Yet, in many cases, women
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FEMALE HOMOSEXUAL DEVELOPMENT claim that they were closest to their father, feeling like his best friend, or identified with and desired his power and freedom. This can result in a disowning of her femininity as she is treated like a son or one of guys. Marital Distress. In their path analysis for lesbianism, Bell et al. found a negative relationship between parents as a possible contributing factor in why a girl might disengage from either parent and move toward homosexuality. On going problems in the marriage can cause either parent to become dependent on the daughter to meet their emotional needs, forcing the daughter to lose respect for both parents. Sexual Abuse Although sexual abuse does not directly cause same sex attraction, studies report male sexual abuse of lesbians as generally being twice as high as of heterosexual women, that is, on average, 50 percent of lesbian women report a history of sexual abuse. If family relational dynamics and gender nonconformity are already in place, sexual abuse can clench the direction of detachment, gender insecurity, and disidentification possibly leading to same sex attraction. Sexual abuse can be emotional, verbal, or physical. A girl who is sexually objectified though inappropriate sexual comments, denied age appropriate privacy or whose father has voyeuristic tendencies, has been sexually violated without ever being touched.
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Eroticization of an Emotional Need In work done at Wellesley College, the Stone Center, the importance of self-in-relation has been identified in womens development, individuation and maturing process. The development of empathy and mutuality are seen as foundational in womens experience of this self-inrelation, and is believed to originate in the mother-daughter relationship. Jean Baker Miller, a developmental theorist states, womens sense of self becomes very much organized around being able to make and then maintain affiliation and relationships. Carol Gilligan, a developmental theorist and feminist writer, also validates the importance of the mother-daughter relationship. She describes a womans development as, individuating in the context of relationship, which is maintaining connection with family while striving toward the goal of developing her talents and abilities, as her individuation occurs. According to therapist Mary Beth Patton, a women dealing with same sex attraction is longing for a connection with the feminine in herself that was denied in her own development because of an inadequate identification and attunement in relating to mother. This longing often transforms into emotional dependency with another woman and is generally the defining feature of female homosexuality. Rather than finding the feminine in herself, she looks to another female to give her the identification and connection she is missing.

D OCUMENTATION SERVICE Psychoanalyst Dr. Elaine Siegel describes this experience of the little girl who later turns to homosexuality. She states: The women dealt with this basic lack of attunement to their infantile needs with great adaptive strengths and an amazing variety of creative maneuvers that nonetheless express: Mother didnt teach me who I am. Therefore, another like myself must show me that I have a sexual self. But the mirroring they received from their female lovers was as distorted as their primary maternal experience had been, locking them into the never-ending cycle of the repetition compulsion. How Society Influences a Gay Identity We live in a society where children are experimenting with adult sexual activities while their sexual identity is still solidifying. Finding the right sexual partner or experimenting with a variety of sexual situations is often presented as the key to happiness and the solution to everyday problems and dissatisfaction with life. This is true of many young women dealing with same sex attraction. This desire to find one answer and a quick gratifying solution to a deep, painful and complex situation is a diversion from the grief work and painful understanding that will lead to change and growth. Summary Women who deal with same sex attraction, possess a history of disindentification with their mothers, and therefore with their femininity. This leads to a longing for connection with the feminine that becomes sexualized in adolescence or adulthood. Without a secure attachment to mother, she fails to identify with mother as a female role model losing the opportunity to develop trust and a healthy gender identity. Because of an empty or distorted view of her feminine self she has an inability to connect in a healthy way with other girls. Her sexual development is arrested. This can create an underlying depression and anxiety within the little girl that may follow the remainder of her life. She does not have a sense of well-being and lives with restlessness within her as she searches for security and stability. She seeks validation for her dependency needs that were denied as a child and longs to be connected with a loving caretaker and ultimately with herself. Rather than finding the feminine within her, she looks to another woman to give her the identification and connection she is missing. Like all other deep-seated identity issues, same sex attraction is difficult to overcome. Psychotherapy consists of understanding the emotional roots of the attraction, strengthening feminine identification, grieving the losses of childhood and learning to meet same sex needs for attention, affection and affirmation with emotional dependency and in a non-erotic manner. !

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TFEMALE HOMOSEXUAL DEVELOPMENT REATMENT AND P REVENTION OF SSAD

Treatment and Prevention of Same-Sex Attraction Disorder (SSAD)

ONE OF THE TWO great pioneers of the irreversibility of same-sex attraction, Robert L. Spitzer, officially reversed his position. The release of his October, 2003 study (Archives of Sexual Behavior, Vol. 32, No. 5, October 2003, pp. 403-417) revealed that therapy not only changed sexual orientation in a significant percentage of cases, but it also proved helpful in other areas of the persons life. He concluded that the mental health profession should not prevent people from this kind of therapy, should they desire it. The other pioneer, the Salk Institutes Simon LeVay, had already reversed his position in another under-publicized event in the year 2000, in a Spanish homosexual publication, Reverso. If a person does want to explore the possibility of a change in their sexual orientation, what kind of therapy is available and what are the success rates? Dr. Richard Fitzgibbons, who has practiced child and adult psychiatry for 27 years, reports that when people with same-sex attraction disorder (SSAD) are treated, a number of studies have found that one-third get better, one-third get mixed results and one-third do not get better. Frequently, young men come into treatment because they are troubled by the lifestyle and a fear of AIDS, Fitzgibbons writes in Origins and Therapy for Same Sex Attraction Disorder, an inability to establish healthy committed relationships, sadness, weak confidence and the fear of an early death. They are tired of the lack of commitment they have found in the homosexual lifestyle and they do not want to continue to be used as sexual objects. Fitzgibbons practice has been in the nature and treatment of excessive anger. Because a large percentage of gay men, and a somewhat smaller number of lesbian women, suffer from the sadness and pain associated with either a father or peer rejection, which often results in anger, he found himself treating more and more people with SSAD. Many of the emotional conflicts that lead to SSAD begin very early and this may explain why some homosexuals feel they were born that way. When a person is hurt in a relationship, a series of reactions occur. First, sadness develops, then anger accompanied by low self-esteem, and finally a loss of trust. It is essential to resolve the anger associated with all these types of betrayal pain. The work of therapy is, in part, to understand and resolve the betrayal pain.

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His goal is not so much to change their sexual orientation but to help them overcome their emotional pain. He does this by helping his patients let go of their anger through three levels of forgiveness: intellectual, emotional, and spiritual. As a result, many are helped in resolving their homosexual attractions and behaviors. When he adds a spiritual component, the recovery rates are much higher. My approach is very similar to the one used in addictive disorders, he writes. Significant healing rarely occurs unless some form of spirituality is brought into the healing process by turning the emotional pain and compulsive behaviors over to the Lord. Some of these compulsive behaviors are difficult to overcome, such as sexual addiction, which is a major problem with many in the homosexual lifestyle. This is especially true when the addiction is accompanied by extreme narcissism. Sexual addiction with extreme narcissism causes serious illnesses and early deaths in many young men and we must take some steps to change a very dangerous trend, writes Fitzgibbons. Prozac or other anti-depressants can help to a degree. They will cut down sexually compulsive behaviors, but they will not resolve the emotional pain leading to the attractions. Children subjected to sexual abuse may often be predisposed to homosexual behavior and are difficultbut not impossibleto treat. One can work at trying to help the client understand and resolve the anger against the abuser, if for no other reason than to alleviate the abusers negative influence, Fitzgibbons said. We need to help those who have been abused before they become sexually addicted or involved in sado-masochistic practices. Only when, through forgiveness and Gods grace and healing, they are free from the dark side of abuse will they be able to develop a healthy identity. This is one of the reasons why Fitzgibbons and many other doctors who treat this condition warn against the dangerous practice some schools are taking in referring at-risk children and teens to groups that will lead them even further into the homosexual lifestyle. Many of these children are experiencing same-sex attractions because of serious emotional problems in their lives, problems that should be dealt with, not pushed aside at the urging of homosexual activists. Prevention of same-sex attraction disorder remains largely with parents because the roots of this condition are laid early in life. Father John Harvey, the founder of Courage, a support group for people with same-sex attraction who are striving to live chaste lives, published a new book especially for parents entitled, Same-Sex Attraction: A Parents Guide. First, he explains what Church teaching isand what it isnt. One must carefully distinguish between the condition of homosexuality and homosexual acts. The condition of same-sex attraction is not

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TFEMALE HOMOSEXUAL DEVELOPMENT REATMENT AND P REVENTION OF SSAD

a sin, but it is an objective disorder in the adolescent or adult person. If one gives into the desire for same-sex acts, one always sins. The Church takes no position on whether or not a person with same-sex attraction should attempt to change their sexual orientation. Her concern is chiefly with the soul of the individual, which is why She insists that unmarried persons, whether they have same-sex or opposite sex attraction, live chastely. In the Catechism, the Church expresses the belief that people with same-sex attraction do not choose that condition. For most of them, it is a trial. (CCC 2358) For this reason, she insists that they be treated with respect, compassion and especially sensitivity. Every sign of unjust discrimination should be avoided. These persons are called to unite to the sacrifice of the Lords cross the difficulties they may encounter from their condition. (CCC 2358) The struggle to live chastely is one in which all unmarried Christians share, whether they are homosexual or heterosexual. Parents should make themselves fully aware of Church teaching in order to properly guide their children. Father Harvey also suggests that Parents need to talk to their children, give their child thorough instruction on the purpose and meaning of human sexuality, and the beauty of marriage as a union of a man and woman. You cant talk to your kids about homosexuality aloneit needs a background. First you have to talk to them about theology and Gods plan for the human person, then heterosexuality, then homosexuality. He highly recommends the writings of Christopher West on Pope John Paul IIs theology of the body for this purpose. Children should learn how to relate well to both parents and should see them expressing affection for one another. Youngsters need to see their father and mother embrace regularly. Often, children with same-sex attractions come from a home where they dont see their parents embrace. If a child comes from a home with no sign of affection between parents or siblings, its difficult for a child with same-sex attractions to rightly order his affection and attractions. Because a major cause of same-sex attraction can be an absent or distant father relationship, Father Harvey strongly recommends that single parents find a relative who can serve as a good same-sex role model for a child. A single mother needs to find an uncle or someone in the family to relate to her son, and vice versa with a single father and his daughter. To read more about the information contained in this article, visit the Courage Web site at couragerc.net or the National Association for Research and Therapy on Homosexuality www.narth.com.
Source: www.catholiceducation.org.

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D OCUMENTATION TO TAKE OUR GOAL AT COURAGE IS NOT SERVICE HOMOSEXUALS OUT OF THEIR CONDITION, BUT THAT THEY BE CHASTE.

The Battle for Chastity*

Interview with Fr. John Harvey, OSFS Founder of Courage International

Fr. John Harvey, an Oblate of St. Francis de Sales, is the founder of Courage International, a spiritual support system for Catholic homosexual persons who desire to live a chaste life. The US Conference of Catholic Bishops document, Ministry to Persons with a Homosexual Inclination: Guidelines for Pastoral Care, mentions Courage and its partner organization for parents, Encourage, as examples of ministries whose principles are in accord with Church teaching. Q: How does the bishops new document differ from previous documents on pastoral care of those with samesex attraction? Fr. Harvey: The document is a definite improvement from the 1997 document Always Our Children: A Pastoral Message to Parents of Homosexual Children and Suggestions for Pastoral Ministers. That document was written in a way that it could be assumed that there are two orientations: heterosexual and homosexual. The fact of the matter is that there is only one orientation, the heterosexual orientation. The homosexual tendency is an objective disorder, and if a person has this objective disorder, it is because other things have happened. From all the psychological studies of homosexuality, there is no scientific evidence that you are born
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with the homosexual tendency. There is no evidence. In the future it might be that someone proves scientifically that some people are born as homosexuals, I doubt such would happen, but it might happen. In the present state of scientific knowledge, however, this is no evidence that homosexuality is a condition, that it is passed down through a particular homosexual gene or is caused by a certain hormone. From what we know today, the main factors leading to a homosexual tendency all have to do with environment: family environment, school environment, adolescent environment.

* Taken from www.zenit.org.

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THE BATTLE Q: This document takes pains to note that same-sex attraction does not mean the person is objectively disordered, only that the inclination is disordered. Was there a widespread misconception of the Churchs view on this point? Fr. Harvey: In the document itself, they distinguish between the inclination and the person, and confers on the person with the disorder the dignity that God confers on all persons. Same-sex attraction is not normal. The disorder is a subrational inclination of the person. People with homosexual tendencies suffer with these desires. And not all persons with homosexual tendencies are alike. Studies indicate that of those who have homosexual desires there are those who have the homosexual desires, but are able to control them. There are also those who have the desires, and are actually able to come out of the condition, to find the opposite sex attractive, to marry and to have children. Dr. Joseph Nicolosi, founder of the National Association for Research and Therapy of Homosexuality, in Encino, California, says it best when he says that there are no homosexuals, just heterosexuals with a homosexual tendency. The big difference in this document and previous ones is that we know much more about the origins, and much more about treatment than years ago. The most important person in this regard is Elizabeth Moberly, who in 1984 published Psychogenesis: The Early Development of Gen(243)

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der Identity. Its only 100 pages, but it revolutionized the therapy we use with homosexual people in that she shows that the homosexual tendency can be overcome. Our goal at Courage is not to take homosexuals out of their condition, but that they be chaste. Many people have not been able to come out, but they have been able to live chaste lives. Q: The document emphasizes that those with same-sex attraction need to be trained in the virtues. This seems to indicate that the people in question should be encouraged to think of themselves as protagonists who can change their situation. Is that a fair assessment? Fr. Harvey: It used to be that if you had these deep-seated inclinations, you couldnt do anything. Now its different. For people who are willing to take therapy for a period of time, some are able to free their natural inclination to the opposite sex. And they even marry and have children. Through group therapy, you develop virtues by which you learn to form good friendships. These friendships are ruled by the love of Christ, and are honest relationships with people that do not take you from God. It is more spiritual. Cardinal Terence Cooke of New York asked me when we initiated this project to teach people how to be chaste. That is what we do, and its not easy to do that. At times it is what I call white knuckled chastity. Its called that because often that inclination is
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D OCUMENTATION SERVICE there constantly, and the person is constantly struggling. Through therapy and through our program the individual is often able to bring these desires under control, and he or she can be chaste, even though they still have these inclinations. We also focus on living life according to Roman Catholic teaching, which means that one must develop a prayer life. This means Mass more than once a week, rosary, spiritual reading, spiritual direction and doing acts of charity on their day off. Our program shows what can be done. We cant shortchange Gods grace. I cant talk about success, only God can talk about success. Q: The bishops point out that the Church doesnt refuse baptism to children in the care of same-sex couples, so long as there is hope that the little ones will be brought up in the faith. In practice, is this a realistic expectation? How could a samesex couple seriously bring up a child in the faith? Fr. Harvey: I read this passage over carefully, and the conclusion that I drew is that baptism can still be refused, unless there is a wellfounded reason to lead one to believe that the child will actually be raised Catholic. For example, maybe there are grandparents or a sister who could take responsibility for the childs Catholic education. I found it difficult to see how a same-sex couple can manage to raise a child themselves, without outside help, and have that child receive a Catholic upbringing. Whoever is the bishop or priest that must make that decision really has to inquire if they will be able to provide that child with an authentically Catholic upbringing. And it could be possible if they have a sister or brother who can help them out, or let their children go to Catholic school. In most cases, however, most same-sex couples will say, No thanks, we dont want to do that. Q: The document emphasizes that spiritual direction with a priest is a primary means of helping someone with same-sex attraction. Given the large number of people who might need special attention, and the relatively small number of priests, how would this work? Fr. Harvey: This is an example in which something is said and its pretty difficult to carry it out. But as the document says, it doesnt have to be a priest; there are many good psychologists and psychiatrists out there who could help a person with homosexual tendencies. Also, the bishops mention Courage in a footnote. This is another option. What can happen is that people with a background in Courage could help others, as well as someone who is actively involved in Courage and leading a good life could reach out to others to help them. !

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T PERSONS WITH HOMOSEXUAL INCLINATION PASTORAL CARE OF HE BATTLE FORACHASTITY

Guidelines for Pastoral Care of Persons with a Homosexual Inclination

THESE GUIDELINES are excerpts from the document Ministry to Persons with a Homosexual Inclination: Guidelines for Pastoral Care developed by the Committee on Doctrine of the United States Conference of Catholic Bishops. It was approved for publication by the full body of bishops at its November 2006 General Meeting. Church Participation Welcome persons with a homosexual inclination into local church community and encourage their full and active participation. Support and encouragement by the bishop, pastoral leaders and the community as a whole is essential because more than a few persons with a homosexual inclination feel themselves to be unwelcome and rejected. Persons who experience same-sex attraction and yet are living in accord with church teaching should be encouraged to take an active role in the life of the faith community. However, the church has a right to deny roles of service to those whose behaviour violates her teaching. Such service may seem to condone an immoral lifestyle and may even be an occasion of scandal. Special care ought to be taken to ensure that those carrying out the ministry of the church not use their position of leadership to advocate positions or behaviours not in keeping with the teachings of the church. For some persons, revealing their homosexual tendencies to certain close friends, family members, a spiritual director, confessor, or members of a church support group may provide some spiritual and emotional help and aid them in their growth in the Christian life. In the context of parish life, however, general public self disclosures are not helpful and should not be encouraged. Sad to say, there are many persons with a homosexual inclination who feel alienated from the church. Outreach programmes and evangelization efforts ought to be mindful of such persons. Church policies should explicitly reject unjust discrimination and harassment of any persons, including those with a homosexual inclination. Catechesis Catechesis ought to reflect the fullness of the churchs teaching on human sexuality in general, and homosexuality in particular. In

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tone, catechesis ought to be welcoming yet challenging, charitable but firm in the truth. The church should assist parents as the first teachers of their children. Catechesis starts with the formation of those engaged in this essential ministry. Ongoing catechesis and conscience formation for persons who experience same-sex attraction should be an important part of this Catholic ministry, counteracting some prevalent societal mores and providing the basis for making informed moral judgments. The churchs teaching in its fullness ought to be presented by the clergy especially from the pulpit and in other appropriate venues. Catechesis should also involve the entire parish community. Catechesis for the community ought to denounce unjustly discriminatory and violent behaviours against homosexual persons and to seek to correct misinformation that can lead to these behaviours. Parish social justice ministries integrally formed in the moral and social teachings of the church may be one venue for promoting just behaviours and opposing unjust discrimination towards persons with a homosexual inclination. Catechesis, especially for young people, should explain the true nature and purpose of human sexuality and should promote the virtue of chastity, which has been both little understood and little valued in contemporary society. Sacraments and Worship Catholics who are living in accord with the churchs moral teachings are invited and encouraged to participate fully and regularly in the sacramental life of the church. The importance of frequent reception of the sacraments, especially the Eucharist, for ones ongoing strengthening and sanctification should be emphasized. The Christian life is a progressive journey toward a deepening of ones discipleship of Christ. People do not all move forward at the same pace, nor do they always proceed in a direct line toward their goal. Those who stumble along the way should be encouraged to remain in the community and to continue to strive for holiness through conversion of life. In this regard, frequent reception of the Sacrament of Penance is of great importance. Ongoing, sound spiritual direction is of significant help. Pastoral Support Many virtuous people who experience same-sex attraction are ardently striving to live their faith within the Catholic community so as not to fall into the lifestyle and values of a gay subculture. The

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T PERSONS WITH HOMOSEXUAL INCLINATION PASTORAL CARE OF HE BATTLE FORACHASTITY

churchs ministries are to encourage them to persevere in their efforts through teaching, guidance, and fellowship. Primary among these is spiritual direction from a priest. Young people, in particular, need special encouragement and guidance, since the best way of helping young people is to aid them in not getting involved in homosexual relations or in the subculture in the first place, since these experiences create further obstacles. There are particular temptations for those who experience homosexual attractions. For some, these attractions may be short-lived or situational, but for others, they may be part of a lifelong experience. Pastoral support and counseling services ought to be made readily available for persons who experience such attractions and for the families to which they belong. It can be helpful for persons who find themselves with homosexual attractions to gather together in mutual understanding and support. This can be particularly the case because persons with a homosexual inclination may feel different, which can lead to isolation and alienation, which are risk factors for an unhealthy life, including unchaste behaviours. Support groups, noted for their adherence to church teaching, for persons who experience same-sex attraction continue to be an important part of church ministries and are to be encouraged. Persons with a homosexual inclination should not be encouraged to define themselves primarily in terms of their sexual inclination, however, or to participate in gay subcultures, which often tend to promote immoral lifestyles. Rather, they should be encouraged to form relationships with the wider community. Pastoral and psychological care for adolescents who struggle with sexual attraction issues is of particular importance. Adolescents with homosexual attractions can be at serious risk for personal difficulties, including suicidal tendencies and attempts as well as enticements to promiscuity and exploitation by adults. Every effort should be made to ensure that adolescents have access to age- appropriate professional counseling services that respect church teaching in matters of human sexuality. Professionals providing counseling services for persons who experience same-sex attraction and the families to which they belong should be chosen carefully to ensure that they uphold the churchs understanding of the human person. Efforts should be made to identify and publicize those services that conduct their work in a manner that accords with church teaching. Pastoral support should include care for people who become ill with sexually transmitted diseases, including HIV/AIDS. The discovery that a family member has homosexual tendencies can pose a serious concern for parents, siblings, and spouses. The

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church reaches out to them, seeking to help ensure that the bonds of love among the family members remain intact. A helpful way of addressing this issue is through the formation of support groups for individuals and families, where they can also learn the full truth of the churchs teaching regarding the human dignity of persons with a homosexual inclination and the moral principles regarding chastity that lead to the fullness of authentic human living. Other organizations in our society devoted to persons with a homosexual inclination can be of support or a hindrance in living a chaste and holy life. Each should be evaluated on its own merits using church teachings as a guide and participation should be encouraged or discouraged accordingly, as appropriate. A Respectful Dialogue The pervasive influence of contemporary culture creates, at times, significant difficulties for the reception of Catholic teaching on homosexuality. In this context, there is need of a special effort to help persons with a homosexual inclination understand church teaching. At the same time, it is important that church ministers listen to the experiences, needs, and hopes of the persons with a homosexual inclination to whom and with whom they minister. Dialogue provides an exchange of information, and also communicates a respect for the innate dignity of other persons and a respect for their consciences. Authentic dialogue, therefore, is aimed above all at the rebirth of individuals through interior conversion and repentance, but always with profound respect for consciences and with patience and at the step-by-step pace indispensable for modern conditions. Such dialogue facilitates an ongoing, interior conversion for all parties truly engaged in the exchange. Our Communion in Christ The church is charged with the mission of preaching Christ in order that all people may be saved. In her ministry, the church preaches the Good News of Jesus. This message provides the foundation for all her ministries. In the measure that we authentically preach Christ, we will build a healthy and holy communion of sisters and brothers, diverse in gifts but one in the Spirit. As Jesus Christ came and died for us in order to gather into one the dispersed children of God (Jn 11:52), so we must all work for unity among Gods people, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace. To read full text: www.nccbuscc.org/dpp/Ministry.pdf.

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Theological Centrum
A Project of Studium Theologiae Foundation, Inc. 5/F, Quad Alpha Centrum Building 125 Pioneer Street, Mandaluyong Metro Manila, Philippines 1501 Tel. 634-85-90, 635-61-13

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