B
blessedtoo
Guest
You are placing value judgements on the level of sacrifice involved for each of these groups. While I agree that the sacrifice for them is different, I would not want to judge how great the weight of that sacrifice is, for that is not mine to judge, but God’s. While the celibate heterosexual is most certainly offering marriage and family to God, the celibate homosexual may be as well, since such gifts are completely unavailable to him. While the desire they have for partnerships and families is not “normative” in that they are desiring these things within the context of a disordered relationship, the drive itself and the attraction for these things may be completely normative. Again, that is not for me to judge.let’s not diminish the sacrifice of the celibate, who gives up the goods of family, to one with same-sex attraction desperately trying to suppress one’s sexuality. The same-sex attracted, having no attraction to family in any normative sense, cannot legitimately give up that good. There is no sacrifice for him and so, whatever it is that he may be doing, it is certainly not celibacy.
Once again I will reiterate that a chaste homosexual person can most certainly achieve the level of chastity that far surpasses mere “desperate supression”. This line of reasoning you keep using could certainly be applied to heterosexuals as well. Why am I, as a celibate woman, not “desperately supressing” my sexual inclinations? Or, for that matter, virtually any other person on these threads? As I said before, and the Catechism clearly states, with the practice of right behavior, along with all the other gifts from the Church, a person of any sexuality can achieve chastity.
I am not saying this to take a shot at you, but I find it interesting that someone who stated they did not actually know any homosexuals and who now will not answer a question about his own personal experience with therapy should be such a indefatigable poster on this issue.Whether or not I have ever availed myself of therapy is not the point.
I would agree that a healing is required. However, I still disagree with your definition of what that healing is. I do not believe, nor does the Church, that an SSA individual must somehow undergo a transformation (through intensive psychotherapy, as you suggest) into an opposite-sex attracted person. Eric, let me ask you, how would ever even know if such a therapy worked? Really, if someone wanted to convince themselves and the therapist such treatment were successful, couldn’t they do just that regardless of the reality? And how would any one of us ever know the truth? Isn’t that really God’s place?A genuine desire to conform oneself to God’s will, in the face of same-sex attractions, will therefore mandate the healing of the sexuality.
And these verifiable results are based on what the patient discloses, right? What other tests or proofs would provide a definitive answer? It is no different than a SSA individual, following the guidelines of the Church with her many available supports saying they no longer experience this impulse. Is it simply because there is a professional involved that you have such faith in this approach?I advocate for reparative therapy because it has produced verifiable results.
Sorry to keep coming back to this, but as a lapsed Catholic I fail to see how you can pontificate on the purpose of the Sacraments, seeing as how most lapsed Catholics do not participate in them. And one does not “go off by one’s self.” One goes to Christ, to the Blessed Mother, to the priest, to the other Catholics in the pews. Oh, I guess they don’t have as much to offer as a psychotherapist.To go off by one’s self and attempt to heal oneself on one’s own, using the Sacraments both blasphemes them by using them as magic talismans and lends itself to a perverse individualism that is at odds with the Christian communion.
No, Eric, it is definately NOT obvious. Perhaps to you it is because you are desperately seeking some offical support for your skewed ideas. Make no mistake, they are your ideas, not Church teaching.These deficiencies remain in those people and because the Church chose to make that particular document public, it is obvious that she wished the lay faithful to recognize those deficiencies and incorporate them into their prudential judgments regarding individuals with same-sex attractions.