The words in the images below are available as text only beneath the images.

Gay Catholic: Ugh this is so weird and comfortable. I have these strange feelings which I should not be having and yet I am having them. Why is this happening to me? And what exactly is this anyway? God please I need help I am so confused!

God: Why don’t you start by expressing what you’re feeling? I’m here to listen and help you.

Gay Catholic: Ok so… Technically this shouldn’t happen. But I’m doubting my sexuality. I mean… I think I might be gay?

God: Child, it’s perfectly normal to have these feelings. Everyone doubts who they are until they fully found themselves.

Gay Catholic: Yes… but what if I am really gay… It means I cannot keep believing in a God who doesn’t like me for who I am no? Since you only like straight people. It means I would only have to abandon this religion. Because it wouldn’t accept me.

God: No, no, no. I would never disown you. Don’t you know I love all of my children irrelevant of their differences? And you are one of my children, so I also love you and will keep loving you.

Gay Catholic: Excuse me but do you even know what you’re saying? Are you the same God who people here refer to as being against gay people and stuff?? It’s like you’re not even the same God…

God: Child, I know you’re really confused right now but as I said, I love you no matter what and I will be there for you. Gay or straight or bi or whatever. You need this time to figure out who you truly are, then once you accept yourself you will be able to unleash your full potential and be the best version of yourself.

Gay Catholic: Wow. That made me even more confused actually. But in a good way. Wasn’t expecting you to be so happy and inclusive about all this. Especially considering how people with the Church always lecture about homosexuals going to hell and stuff.

God: Unfortunately some people got it all wrong. You see, everything that is created in the world has a purpose, and even in your case gay people were created that way for a purpose! They have a lot to offer to the world and they are capable of doing amazing things. But unfortunately some people only look at labels and forget the rest.

Gay Catholic: So you’re saying that even I have a lot to offer to the world? They don’t even know that I’m gay but at this point I’m never going to have the courage to tell them. To be honest they might be right… why am I not straight just like everyone else??? Would’ve made my life so much easier. Hello?? Why have you left me alone??

God: Why are you doubting my love for you when I told you I love you the way you are?

Gay Catholic: But apparently I was born disgusting. It really hurts to hear these kind of words from the people who are supposed to love you the most in the world.

God: You are not disgusting. True love isn’t disgusting, and true love can take several forms. Please ignore people who try to hurt you for who you are or those who hurt you without knowing it. They do not know the harm they bring with their words and actions, but you should pray for them in order that they realise that everyone is equal and important in my eyes.

Gay Catholic: I wonder how many people will actually realise that…

God: Don’t be discouraged. Have you forgotten that you thought being gay wasn’t valid… until you realised you were gay yourself?

Gay Catholic: …yes that’s true…I had no idea about all this until it became my reality.

God: Exactly. So don’t worry. You should just be yourself and live your life.

Gay Catholic: You always make me feel better. I’m glad we have a close relationship, I don’t know how I would’ve survived this otherwise… I can’t thank you enough for your guidance and for making me who I am today!
God: You know I’m always here for you!

Read more:
– How Can Catholics Welcome LGBTIQ Youth In Religious Youth Groups?
– Top Popes’ Quotes About Homosexuality

The post Between a Gay Catholic and God appeared first on Universe of Faith.

1. How can a Catholic youth worker support people with LGBTIQ orientation in the youth group?

Mr Gristi: “It is very important for the health of the group as well as for LGBTIQ youth themselves, to create an ethos where everyone feels welcome – embracing differences and acknowledging the contribution and enrichment which everyone brings to the group.

Statistically, LGBTIQ persons are relevant and present and their invisibility can no longer be reinforced. I would say that the starting point would be for youth workers / leaders to receive specific and objective training on LGBTIQ realities and culture. We need to understand first and then use our understanding and knowledge to inform our practice. What I try to do is to nurture a group culture where everyone feels valued and if the LGBTIQ person declares themselves to me, I let them know that should they need any support, I am there for them – in the same way that I am there for everyone else. We need to assess whether LGBTIQ persons might need personal accompaniment that helps them accept and value themselves if there are issues of internalised homophobia or lack of acceptance from the family.”

2. How’s it best to address sessions dealing with sex and sexuality in the group?

Mr Gristi: “When it comes to sexual development, there are no specific problems really – but specific challenges faced by LGBTIQ youth need to be incorporated such that these youth feel that they are normal and included and the other youth get to adopt a positive attitude towards LGBTIQ persons. Very often this involves debunking stereotypes commonly present in society.

When it comes to sexual relations, again, realistically we need to present both facets of sexual involvement: some choose to engage in it for pleasure only whereas others engage in it as a powerful self-giving act of love in a committed relationship. We start from the human and then this leads to an understanding of what and why the Church teaches what it does on the subject. The most basic and core principle is being able to discern one’s motivations underlying sexual involvement and whether the activity is rooted in love and respect – thus bringing life (in the wide sense of the word) to the partners. The potential consequences of the “hookup” mentality for young people of all orientations need to be addressed and discussed frankly as well. Providing correct information is essential … there are many misconceptions about ways in which LGBTIQ persons express intimacy and generalisations do more harm than good. I think that debunking twisted messages communicated by the media and porn is still relevant for young people (and not so young) of all orientations.”

3. If a gay couple are openly in a relationship in the group, do you think they should be allowed to hug/kiss etc publicly in the group? Why?

Mr Griscti: “If they are comfortable doing it, and the culture of the group is that couples express their affection for each other in the group, then this should be no different for LGBTIQ persons. This is a personal opinion obviously and not everyone would agree. But we need to help those who are resistant to this, to understand that LGBTIQ persons are called to love and capable of doing it just like anyone else.

Prohibitions force LGBTIQ persons to choose to frequent other (very often much less healthy) places where they can be themselves. In Malta this is a problem for young LGBTIQ persons because the gay scene is very restricted and not all young people feel they fit in it – but they have very little choice, if any.”

4. How can the youth worker create a community where LGBTIQ persons feel welcome whilst being faithful to the teachings of the Catholic Church?

Mr Gristi: “The presence of LGBTIQ persons in a group might present a personal challenge to the youth worker or other pastoral operators who feel strongly about the issue. I believe that the message of the Gospel is universally valid for all. The official teachings of the Church need to be understood within the context of a Church that is itself on a journey of searching and the principles of ALL ethical schools of thought that guide moral decision-making should be presented.  Some issues might require personal / couple discernment that goes beyond what is said and done in a group context … this is no different for anyone else. Having a pool of well-informed resource persons (including spiritual directors) who can take on this role is very useful.

Any sessions or discussions need to be open rather than legalistic and they need to be guided by the “spirit” of the law”. This was Jesus’ approach too after all. Formation programmes need to include Pope Francis’ teachings (which are not new in a way) about personal discernment, love as the source and the primacy of the formed conscience. Also relevant is the understanding that the Church is not a club for the perfect but a clinic for the wounded – which we all are. When “straight” persons meet and get to know LGBTIQ persons for real, this is the best experience that helps understanding and acceptance beyond any amount of academic information. Like all other youth, LGBTIQ youth need to feel valued, capable and contributing. A helpful point of departure, as always in education, is to journey from the known to the unknown – and most individuals today know or are aware of friends, relatives, etc. who are LGBTIQ and who are known to be good persons. What is life like for them? What would they like to tell us if we gave them the space?”

5. The fact that many LGBTIQ Catholics feel great tension between their sexual orientation and the teachings of the Church is no news. What is your recommendation to LGBTIQ Catholics who feel this way?

Mr Gristi: “I am no expert on spiritual direction. But my recommendation is always to keep searching and to select communities that are meaningful to them in the circumstances of their lives and where they feel they are nurtured to grow as persons.

I also like to point out that ultimately God reads our innermost desires and intentions. I like to remind everyone that if all LGBTIQ persons abandon the Church because they feel it rejects who they are, the institution would never come to understand them. For it is in living-with others that we come to know them. Even locally, there are pastoral contexts that make it less difficult for LGBTIQ persons to belong and contribute. In this area though, we still have a lot of work to do. We need to inject hope as opposed to judgement. And we need to be understanding and supportive lest LGBTIQ Catholics wear out because they are made to feel that they need to constantly struggle against incessant opposing waves.”

For a copy of Mr Leonard Griscti’s thesis, contact us.

Read more:
– Catholic Stance On LGBT
– Between A Gay Catholic And God

The post How Can Catholics Welcome LGBTIQ Youth in Religious Youth Groups? appeared first on Universe of Faith.

The post My Response to Gay Pride Invitations appeared first on Universe of Faith.

Some people from this community fight for full equality, others prefer to lead chaste lives. Some join religious groups who try to change the teachings of the Church, others join Christian groups who feel comfortable to comply with Church teachings on LGBTIQ issues. Some have experienced bullying for being gay, others have experienced bullying for accepting Church teachings.

Whatever the experience, we hope this section in this website offers a space for dialogue and spiritual growth. We also wish it will serve as a space for people to accept their true identity, especially as children of God and do not feel as second class Catholics.

Further Reading:

“Always our children”, a statement of the American Bishops.

The post LGBTIQ – Full Members of the Catholic Community appeared first on Universe of Faith.

1. People Are More Than Their Sexual Tendencies

“I am glad that we are talking about ‘homosexual people’ because before all else comes the individual person, in his wholeness and dignity. And people should not be defined only by their sexual tendencies: let us not forget that God loves all his creatures and we are destined to receive his infinite love.”
Pope Francis, from his book: The Name of God is Mercy

2. Homosexual Acceptance Is The Way

“Men and women with homosexual tendencies must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided .
Card.Joseph Ratzinger, Considerations regarding proposals to give legal recognition to unions between homosexual persons, 2003, 4.

3. The Church Sometimes Feels Under Pressure On Homosexual Matters

“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. Those within the Church who argue in this fashion often have close ties with those with similar views outside it…They reflect, even if not entirely consciously, a materialistic ideology which denies the transcendent nature of the human person as well as the supernatural vocation of every individual.”
Card. Joseph Ratzinger, Letter to the Bishops of the Catholic Church on the pastoral care of homosexual persons, 1986, 8, .

4. Homosexual Violence Is So Bad, It Endangers The Principles Of A Healthy Society

“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 Church’s 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.”
Card. Joseph Ratzinger, Letter to the Bishops of the Catholic Church on the pastoral care of homosexual persons, 1986, 10.

5. Generalising is Not the Way 

“The Church’s wise moral tradition is necessary since it warns against generalisations in judging individual cases. 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. What is essential is that the fundamental liberty which characterises the human person and gives him his dignity be recognised as belonging to the homosexual person as well. As in every conversion from evil, the abandonment of homosexual activity will require a profound collaboration of the individual with God’s liberating grace.”
Card. Joseph Ratzinger, Letter to the Bishops of the Catholic Church on the pastoral care of homosexual persons, 1986, 11.

So what is the Church actually trying to say?

The Church is trying to say is that what is objectively sinful is not necessarily subjectively culpable, like when Pope Francis’ in his widely quoted comment said: “If someone is gay and he searches for the Lord and has good will, who am I to judge?” But the point also is that the person is invited to growth in holiness: “The Church seeks to enable every person to live out the universal call to holiness. Persons with a homosexual inclination ought to receive every aid and encouragement to embrace this call personally and fully. This will unavoidably involve much struggle and self-mastery, for following Jesus always means following the way of the Cross. “There is no holiness without renunciation and spiritual battle.

Reply from the USCCB Ministry to Persons with a Homosexual Inclination: Guidelines for Pastoral Care

Read more:

– Blessed To Have A Gay Son!
– Top Pope Francis’ Global And Local Human Solidarity Quotes

The post Top Popes’ Quotes About Homosexuality appeared first on Universe of Faith.

In this interview, Fr James Alison and Fr Mark Sultana, two Catholic priests, offer different perspectives on questions regarding homosexuality yet both agreeing that the Church cannot and does not want to speak about homosexuality as an illness.

1. You believe that the Church’s teachings on homosexuality are false. On what basis do you say this? 

FR JAMES: I believe the third order teaching of the Roman Congregations, which claims “the homosexual inclination must be considered as objectively disordered”, to be false. And I do so because many years of research have yielded overwhelming scientific and human evidence showing that what we call being gay is a non-pathological minority variant in the human condition and not some pathology, vice, or disorder that is a defective form of heterosexuality. Furthermore, the more gay and lesbian people are visible, the clearer it is to our friends and family that there is nothing inherently self-destructive about being who we are. There are other elements of teaching in this area, for instance, on the importance of sensitive treatment, avoidance of violence and so on, with which I am wholly in accord.

“the more gay and lesbian people are visible, the clearer it is to our friends and family that there is nothing inherently self-destructive about being who we are.”

2. Why does the Church keep maintaining that the inclination of homosexuality must be seen as an “objective disorder” when with a few exceptions from some professionals, we can say that there is consensus from behavioral and social sciences and mental health professions globally that homosexuality is a healthy variation of human sexual orientation?

FR MARK: I believe that the Church, perhaps somewhat clumsily, is trying to accompany persons in our journey of faith. This journey is one that involves the entire human person, with our spiritual, personal, physical, moral and relational facets. I believe that through such an expression, which is not among the most helpful of phrases, the Church is trying to say that a homosexual genital relationship is not conducive to moral and spiritual growth.

Of course, there are aspects of such a relationship that are helpful, one can mention the virtues of patience and forgiveness which must be involved in any relationship. But one must also see that the meaning of a genital act cannot be completely arbitrary. Of course, it can express love, patience, forgiveness, empathy, sensitivity and much more. However, it can only do so if one considers that the genital act has a grammar of its own. And that grammar includes the reciprocity of the sexes and the possibility of new life.

When the Church says that a homosexual genital relationship is intrinsically disordered, the Church is trying to point out that, in itself, it cannot fulfil the meaningfulness of such an act.’Objective disorder’ here has to do with the moral and the spiritual sphere. It is a textbook way of speaking, which is why it often comes across as being insensitive.

‘Objective disorder’ here has to do with the moral and the spiritual sphere. It is a textbook way of speaking, which is why it often comes across as being insensitive.

But the Church says this to accompany, to illumine, and to help each person’s conscience. The Church does not, and cannot, use the term to impute personal guilt. That is for God alone to do. Who are we to judge! After all, we all know how hard it is to understand and to make decisions in this, and in other, personal areas. We all know how sensitive and personal the question of sexual identity can be. In all areas, perhaps including particularly the area of sexual activity, so many of us can look back and see that certain decisions we made, perhaps in good faith, were actually misguided. It would be helpful for us all to try to understand more deeply why the Church, that has so much experience in human affairs, is saying that such a genital relationship is not in and of itself conducive to moral and spiritual growth. I believe that this is nothing but an expression of the Church’s care for each person But I also believe that it could be expressed far better, with more love, compassion and understanding. After all, we are called to communicate the faith personally, accompanying one another in a journey which is sometimes fraught with doubts and difficult emotions. But we are accompanied by the Lord who is understanding, and merciful who tells us the truth with love.

3. So how do you explain the inclination of homosexuality, which the Church says “must be seen as an objective disorder”?

FR JAMES: If you mean by this “why are there some people who are gay or lesbian?”, then the answer will eventually come from the scientists who are working out what configuration of genetic, hormonal, and neurological matters underlie this variant. But that is what it appears to be: a non-pathological minority variant in the human condition, much more analogous to left-handedness (which we would all now agree to be non-pathological) than to anorexia (which we would all agree to be an objective disorder). The acts proper to anorexia, left unchecked, will tend to the self-destruction of the person, and so can be considered intrinsically wrong, or disordered; the acts proper to left-handedness will be good or bad according to circumstance.

“the answer will eventually come from the scientists.”

Herein lies the problem for ecclesiastical logic. For in Catholic theology you cannot properly derive knowledge of what is from a prohibition: “Because it is forbidden to eat pork, therefore pigs must be seen as somehow improper”. Instead, true prohibitions flow from proper knowledge of what is: “Because heated frying oil is dangerous to human skin, you should never use naked fingers to stir chips while they are being fried.” So ecclesiastical logic cannot say “even though we know that being gay or lesbian is a neutral or positive way of being, nevertheless same-sex acts are intrinsically evil, for that would be the equivalent of saying “While we know perfectly well that pigs are no more or less clean or unclean, proper or improper, dangerous to human health, than any other animal, nevertheless, to eat pork is always and everywhere prohibited. It would be an arbitrary command, one that had no particular regard for the good of the people on whom it was enjoined. There are religions for which such logic, the claim that a supposed divine command trumps human learning about what really is, would be appropriate but Christianity is not one of them. So, if Church authority concedes what appears to be true concerning the inclination (that it is a non-pathological minority variant), it can longer maintain what it wants to maintain: that all same-sex acts are intrinsically evil. This is why they use the phrase “must be seen: the link between what really is, and any prohibition flowing from it, is vital in Catholic Christianity. But if what “must be seen turns out to be false, then the accompanying absolute prohibition falls as surely as does that concerning eating pork.

4. The Church speaks of gays as “those who have this condition”. She says it accepts the person but not his acts. Many gays feel offended and unaccepted by this. How can a gay person reconcile his sexual inclinations/feelings with his faith and feel welcomed in the Church?

FR MARK: The term ‘condition’ can be misleading because it connotes illness. I don’t think that the Church wants to, or can, speak about illness. That is for others to do in their own areas of expertise.

I believe that the moral and spiritual questions have to do with our combatting the roots of sin within us, whether these involve envy or pride, greed or acedia, lust, anger or gluttony probably the whole lot! These are tendencies which are not sins, but which incline us to sin.

And they are tendencies which we battle continuously. So, life is a continuous battle in this sense, a battle where we are not alone! A battle where we have continuous and instant access to an excellent medic. I believe that lust is a sinful root which we all experience, whatever our sexual tendencies. I believe that we all need forgiveness. I believe that no one saves himself or herself. I don’t see any difference in this sense between persons, whether bishops or lay persons whether gay or straight, whether female or male. We are all sinners on a pilgrimage. We are all wounded. We are all welcomed by God.

“I don’t think that the Church wants to, or can, speak about illness. That is for others to do in their own areas of expertise.”

5. The Church speaks of homosexual acts as intrinsically evil. What about those who live in a loving committed gay relationship and those who lead a promiscuous gay life, can these acts be put on the same level?

FR MARK: Obviously there is a world of difference, even morally and spiritually, between those who are in a committed and loving gay relationship and those who live a promiscuous life. At the risk of sounding pedantic, the sexual acts of the former persons are fuller with respect to personal meaning than those engaged in by the latter. One must say however, with a great deal of love and respect that those who live in a loving committed gay relationship still cannot enjoy the full meaning of sexuality where this openness to the other involves a sexual reciprocity and a connotation of life which is immersed in a vital relationship with the creator. But they are all still members of the Church! They are all our brothers and sisters. We all have a spiritual life, that is, a connection with God and the Lord does work in mysterious ways. We are all called to ask the Lord continuously “Lord what do you want of me? a question which is not always easy to ask but which always leads to life. And we are all called to encourage one another (and not sit in judgement!) to grow , perhaps very slowly , as disciples of the Lord.

“One must say however , with a great deal of love and respect that those who live in a loving committed gay relationship still cannot enjoy the full meaning of sexuality.”

6. If you are gay are you automatically called to be chaste? I mean is chastity the only way to lead a morally good life for a gay? From your experience have you encountered chaste and happy gay people? How easy/hard it is to live it out?

FR MARK: We are of course all called to be chaste, just as we are all called to be loving and integral and just and honest! I do know gay persons who are serenely doing their best to be chaste. It is, of course, not easy and it may be more difficult for gay persons (and therefore, I feel great admiration for these brothers and sisters and I believe that their efforts are often greater than they could be for most people) but it appears to be possible. Of course, the sacrament of reconciliation renews our chastity, as it does our honesty, justice, love and integrity, if it is wounded. So we can always hope!

“We are all called to be chaste.”

7. Pope Francis said: “Experience teaches us: in order to know oneself well and develop harmoniously, a human being needs the reciprocity of man and woman.” (April audience 2015) If a child is up for adoption and a gay couple and a straight couple with the same skills & interests are short-listed to adopt, what do you think the best interest of the child would be – to go with the gay or the straight couple?

FR JAMES: Bit of a trick question this, since when Catholic authorities have got involved with the precise legal issues surrounding adoption by same-sex couples, they have tended to take the line that Catholic adoption agencies must be exempt from even considering the possibility that in certain, rather limited cases, the most suitable adopting couple might be a same-sex one. For my part, I wouldn’t dispute that in the huge majority of cases, the best arrangement is for a child to go to a straight couple, where one is available. But I would also insist, along with many highly responsible adoption workers, that there are particular occasions when the best option for a particular child, even given the possibility of a straight couple, is a particular same-sex couple, and that to refuse even to imagine that possibility is a triumph of ideology over the best interest of the child. Certainly, there is no reputable evidence to show that children brought up by stable same-sex couples fare worse in any way at all than children brought up by stable opposite-sex couples.

“I wouldn’t dispute that in the huge majority of cases, the best arrangement is for a child to go to a straight couple. But I would also insist…that there are particular occasions when the best option for a particular child…is a particular same-sex couple.”

8. Pope Francis said: “I ask myself, if the so-called gender theory is not, at the same time, an expression of frustration and resignation, which seeks to cancel out sexual difference because it no longer knows how to confront it.” (April audience 2015) What is your reaction, is gender theory afraid of difference?

FR JAMES: To be perfectly honest, I don’t know what is meant by “the so-called gender theory”. The phrase you quote seems to be a sort of blanket calumny which casts something undefined in a negative light, without ever specifying exactly what, or why. I was sad that Pope Francis, who can call a spade a spade when he wants to, resorted to this sort of language. If ecclesiastics have something to criticise, they should do it clearly, exactly, and in a reasoned way, with a view to convincing those who have got something wrong, rather than preaching pabulum to the choir.

“I was sad that Pope Francis, who can call a spade a spade when he wants to, resorted to this sort of language.”

9. Some people say that heterosexuals do not talk in public about their sexuality, come out, and make an issue about their sexuality like gays do. What do you have to say about this?

FR JAMES: In our western world, public life speaks very loudly about the heterosexuality of those involved, with people taking this for granted as the assumed background of everything, and so not noticing it. You only notice this if you are a minority that doesn’t share the same background assumptions. Imagine a world in which the standard presumption was that your significant other is of the same sex. So invitations, school dances, courtship, family events, holding hands on the street, photos on your desk at work, all reflect that assumption. I suspect that in such a world heterosexuals would want to stand up and insist on their right to be honest about bringing their other-sex partner to a dance, a family event, holding their hand or giving them a kiss on the street, having a photo of them on their desk etc. Initially, this might produce a frisson of objection that they were making too much of a fuss about something that should really be private. But with a bit of luck, their need to “come out as straight would eventually be accepted. This can be appreciated quite clearly by anyone with a sense of what it was (and often still is) like to live with the background assumption of the naturalness of male domination, where women who insisted on pointing out where they do not share and are being unjustly treated by, the dominant background assumptions, were regarded as being uppity, excessively ideological, or men-hating “feminazis”, rather than simply truthful.

“You only notice this if you are a minority that doesn’t share the same background assumptions.”

10. What’s your advice to young people who are gay and feel they have a vocation to become a priest or nun?

FR JAMES: The more young people, gay, lesbian or straight, grow up with an expectation of straightforwardness and honesty in this field, the more the burden falls on religious authorities to be able publicly to match that honesty in their decision-making processes, and especially, in their treatment of their own recruits. So, I would say to young people with a vocation of this sort: “Seek out a Bishop or religious order of proven honesty. One whose formators in charge of the route to ordination or vows are not afraid to show public understanding that it is the their responsibility to offer a shared context of truthfulness within which you may develop into an obedient and truthful priest or religious. This is vital, whether you happen to be straight, gay, or lesbian. Avoid like the plague those Bishops and religious formators who will want you to play some sort of “don’t ask, don’t tell game. These will bind you into the practices of polished mendacity which so often characterise seminaries, houses of religious formation and clerical culture in general.

“Seek out a Bishop or religious order of proven honesty… Avoid like the plague those Bishops and religious formators who will want you to play some sort of “don’t ask, don’t tell game.”

11. What do you think is an appropriate way of supporting gay people become who they are?

FR JAMES: You are dealing with vastly different people, with a huge range of talents, qualities, problems, character defects, life-projects and so on. Such people will flourish in just the same ways as everyone else if given the chance to do so. For instance, we will soon have the first generation of young men and women for whom the real possibility of eventually being married to someone of their own sex will have been available to their imagination from earliest childhood. I suspect that they will be the generation who will be able to teach us what “sanity”, “appropriateness” and “flourishing” look like in this matter. Since for them, being gay or lesbian will be a relatively small and not very remarkable, part of what makes their lives interesting, useful, frustrating, difficult, and open to the heavy challenges in so many other fields which we are bequeathing them.

“Such people will flourish in just the same ways as everyone else if given the chance to do so.”

12. What do you think is the appropriate way of supporting gay people to become who they are?

FR MARK: I believe that the only way is through acceptance, love, respect and a process of accompaniment and listening. But this applies to all of us! The Christian life is a process where we recognize more and more deeply how precious we are in God’s eyes and how far the Lord trusts us. It is a process where we realize that we are not loved by God because of our successes or achievements but we are loved regardless of these. This is a profoundly freeing love.

Read more:
– How Can Catholics Welcome LGBTIQ Young Believers In Religious Youth Groups?
– Between A Gay Catholic And God
– Drachma Parents Group

The post Catholic Stance on LGBT appeared first on Universe of Faith.

When my 17-year old son ‘came out’ to me, he imagined the worst. He had listened to many sad stories before, of staunch Catholics not accepting their gay son or daughter. Yet, despite the odds, he had the courage and the love, to tell me anyway. Although my husband and I had to deal with the initial shock and confusion like most parents, today I am ultimately very grateful that my son was honest with me and open with this truth about himself. Despite my insufficient knowledge on the subject and my fear of society’s stigma, I slowly journeyed through various obstacles that have helped me (and my family) to grow from this unexpected experience.

The hurdles of social prejudice

The emotional upheaval that I went through, from the moment my son told me about his same-sex orientation until coming to full acceptance, positively marked not just me, but also the entire family. At first, when the news was out, we had overnight become ‘the others’, ‘the outsiders,’ the talk of the town around the gossip tables. So I was unsure how best to react to people’s hurtful judgements. But as I struggled through the hurdles of social prejudice, I noticed that a spiritual process was slowly unfolding. I recognised that I was living at the heart of a beautiful mystery – the purity of unconditional love. This called for some profound changes in attitudes and perceptions towards embracing other minorities.

Mothering a gay son

Combining my role as a mother, (including the instinctual reaction to protect and safeguard my child) and my role as a committed Catholic, (the call to be transformed by the love of God), I refuse to cower up in some corner and hide. Instead, my energy is directed to help champion a cause that is riddled with myths and misconceptions. Becoming more sensitive to matters related to discrimination, I am actively seeking to understand something that even the universal church and its leaders, are in a dilemma about. I co-founded a support group for Catholic parents of LGBTs called the Drachma Parents’ Group (Luke15). Drachma offers a safe space for parents struggling with their child’s ‘coming out’. Parents feel safe to share their difficult stories and grow in their acceptance process, accompanied by others. They are more able to live their faith journey with others who too feel wounded, rejected and outcast, yet who can understand them and walk with them. Yes, this is an urgent and universal need that touches many families.

Walking with LGBTIQ families

It is a joy to see how accompanying families find strength in sharing their human and faith journeys. They encourage one another to walk the talk of ‘loving unconditionally’. When thinking about all those young LGBTIQs struggling to know what or how to tell their parents about their sexuality, I recall the wonderful transformation this moment has had on my faith and life journey. I am grateful for being blessed with a son who had the nerve to ‘come out’ to me at such a young age and who, eventually matured and developed, reaching his full potential. I am thankful for all the confusion, darkness, interior struggle and challenging moments in my ‘acceptance’ journey, that gradually helped me to grow in faith, hope and love. Deep down I feel blessed to be chosen for this ministry of consoling love and I consider myself very fortunate indeed.

Becoming an inclusive Church

The only sad thing is that my three children, although baptised Catholics look at the hierarchy of the Church as being judgmental and irrational on matters pertaining to sexuality. They find contradiction in some Vatican pronouncements which contrast with Jesus’ love and mercy towards the sinners, the poor, the lame and the blind. They wonder why the church has not yet reached out to homosexuals with the same passion and consistency as it does to defend the unborn child. Rather than leaving LGBTIQs hidden in their closets or condemning them from the pulpits, the Church has the duty to celebrate their gifts and qualities and to consider EVERY child as a son and daughter of God. We are all invited to come around the same table and to include, welcome and share our bread with all. We must be beacons of love, ALWAYS!

Read more:
-Top Popes’ Quotes About Homosexuality
-How Can Catholics Welcome LGBT Youth in Religious Youth Groups?

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