A Queer Conversation
A traditional nun and her openly gay cousin discuss sexuality and the Catholic Church
Growing up just south of Los Angeles, Sr. Bernadette (Mary) Reis would see her cousin Paul Mages when her family took vacation trips to visit his family in the Milwaukee area. For the first 25 years after she entered the convent with the Daughters of St. Paul at the age of 14, Sr. Bernadette and Paul saw each other only at a couple of family gatherings.
Having reconnected over the past two years while living near each other in New York City, Sr. Bernadette and Paul have developed a deeper friendship. This has forced them to bridge the very different worlds they inhabit: Paul’s as an openly gay man and Sr. Bernadette’s as a member of a traditional Roman Catholic religious order.
During their wide-ranging discussion they confront issues ranging from how Sr. Bernadette reconciles the Catholic Church’s teachings regarding homosexuality with her relationship with her cousin and his longtime partner, to how being gay deepens Paul’s commitment to his Christian faith.
BustedHalo: I’d like to start by asking from both of you, what do your friends think about your relationship with each other?
Paul Mages: Well I know that the first time I invited my cousin Mary [Sister Bernadette] over to where I live there was a Fourth of July cookout, my landlady and her daughter, who’s about 32, both live in the building and the daughter pulled me aside and said, “You never told me your cousin was a nun.” [laughs] So I think people, I don’t know — they just don’t assume that you’re friends with religious, but she’s just another person in the world.
Sister Bernadette: I came pie in hand, and it was the best pie that they had there. [laughs] So yeah, and it was just very normal, it felt very comfortable.
PM: Right, they expect religious to be in their own cloistered community.
BH: What was it like for you, Sister Bernadette, when you found out Paul was gay?
SB: I figured it out before he told me. I knew that Paul was up in Canada, and suddenly all of the letters that he addressed to me had his partner’s name along with his, and I knew. I knew from the very beginning. I was not surprised. I did start to really hope that eventually in his own time he would be able to tell me and know that he would be accepted.
BH: So your first reaction wasn’t that you were upset?
SB: No, no. It was more like this profound longing — because I knew, just knowing our family, I knew why he would be keeping it under wraps. My family is very, very traditional. My parents were taught to judge actions based on a morality that is very black-and-white. They also feel obligated to remind family members of the Church’s teaching in the area of sexual morality, because of their concern for the salvation of family members. We are a bit more faithful church-goers than most people are so there was just this deep yearning that — even though I “wear my religion on my sleeve” that Paul would somehow know that I’m a human being first, and that our relationship hopefully would have been built on a foundation that he would know that sensitive side of me. So that’s where I was coming from.
BH: But you didn’t address that though when you next saw each other?
SB: We saw each other in May of 2000 when our grandmother died. No, I really felt it should come from him. And I didn’t make any hints that I knew. I didn’t want to embarrass him. I didn’t know where he was at. But I really did want to eventually, and that’s why I was so grateful when I found out two years ago that we were both going to be living in New York City and by that time he had already told me.
PM: Well, I didn’t come out to anybody in the family until I met somebody that I thought at that time that I’d be with forever. Because I thought that would add some validity to being gay, and then they wouldn’t think it’s some sexual thing that you just try out and it’s casual and not serious, not meaningful. So after I met my partner — I was only with him a few months — I thought that would be forever. So I told my parents. And surprisingly, they were very nonjudgmental. Because, you know, my parents aren’t maybe quite as extreme as far as their religious observance, as Mary’s family is; but they were still pretty traditional and there were things you did, things you didn’t do. You went to church every Sunday, no questions asked. So I was pleasantly surprised that they were kind and supportive and loving, you know, “We’ll always be here for you,” “We love you,” “Nothing’s changed.” And so I wanted to tell other people too. Slowly I let people in, you know, telling other people in the family. But it wasn’t difficult to tell Mary. Because first off, she’s family, so I expected her to be loving. Secondly, she’s a religious, so I was thinking she wouldn’t be judgmental, which she wasn’t, but I guess a lot of religious might be, even though they probably shouldn’t be. I just knew that she would let God do the judging and she wouldn’t make me feel at all like I wasn’t accepted. And then personally I just knew that she’d be compassionate and she’s a great listener, too. So it was an easy environment for me.
BH: And your connection to the Catholic Church maybe hadn’t been strong?
PM: Well, my connection was very strong. In college I started just questioning, and I would still go to church all the time and I was very much into it, but I wanted it to make sense. I wanted it to be real. I wanted it to be meaningful. And so I slowly got a little bit away from being Catholic, but more into being Christian. And so now I go to a Christian church that’s not Catholic. But to me all the essentials are there. The communion with God and the physical communion, the communion with others. The Old Testament, the New Testament. The singing, the worship. I find the environment more welcoming to me. I never felt that the Catholic Church was outwardly condemning me, but I just knew the hierarchy was feeding the message of “being gay is wrong.” So after a while I thought, ‘why am I in this environment where I’m not officially welcomed?’
SB: I do wish that when Church teaching is presented to the general public, for example, as in the Catechism of the Catholic Church or in sermons, that the language chosen could be adapted to the background of the audience. This way, what the Church teaches may have less of a chance of being perceived as insensitive.
BH: What do you mean by “the language chosen could be adapted?”
SB: For example, the Church uses the word that homosexuality is “disordered and unnatural” — that’s the typical language that’s used. These words are understood differently by those who have not studied philosophy or theology. And so for Catholics who do not have the background to understand this language it adds to the level of shame that Paul alludes to. The way that they understand the word “unnatural” for example is like they are in some way inhuman.
PM: Like a mistake, maybe.
SB: Yeah, maybe.
PM: Something to be corrected.
SB: Yeah. Right. And really, I think official Church teaching, could use other language and provide reasons that are comprehensible to the ordinary person. Even Pope John Paul II admits in Love and Responsibility that the Church has really not done Her job in providing the “why” behind the teaching on sexual morality in general; the call to sexuality and how the Church does view the use of that gift from God within marriage, as it teaches. But also I think that it would be helpful if the topic could be dealt with from a personal level as well as a moral level. For example, more contemporary autobiographical accounts of those who have grappled with the teachings of the Church and their own sexuality — like St. Augustine did. Traditionally, however, the language used is borrowed from Thomistic philosophy. There are certain laws that are innate to human nature and are accessible to human nature, that is comprehensible to us through the use of reason. The “natural” expression of sexuality, according to this natural law, is between a man and a woman, the end of which is procreation. This law is comprehensible based on the way that men and women are created and what happens naturally when sexuality is exercised without any outside interference.
The use of the words “unnatural, or disordered” then, means that homosexual activity is an aberration. Other actions in which this language is employed is; for example, murder. It’s not natural for us to murder. It’s something that happens but inside all of us is something that says that that’s wrong. The Church teaches that homosexuality is on that same level, and that’s why they use the word “unnatural or disordered” when explaining its position. Many people clearly see the unnaturalness of murder; it is harder for many to understand why homosexual acts, and other sexual acts, are unnatural.
In terms of sexual integration, I think, many people narrow morality to sexual morality. I really believe that two of the strongest drives in the human person are anger and the sexual drive. This is why there is so much violence and sex in movies. It’s because we are working out those drives that are in us, and because they’re the ones that we just can’t seem to control, they’re the ones that get worked out the most. And so if we can create a dialogue with people about what they’re feeling and how all of our unconscious, past and present experiences are often being acted out through violence and sex, then we may be able to get a really healthy dialogue going with people — a dialogue between experience and morality.
PM: Mary is in charge of a group called ‘Faith in Films.’ So she shows films that she thinks will, I think, draw in people’s experiences. And instead of choosing a film that has no reference to anything controversial, she chooses things with controversial themes and elements that help people deal with anger, sexuality, and other things. And I just think that makes sense, instead of not dealing with reality. If you have experience, then everybody can process it and get somewhere with it. But if you just say “no” to something without feeling it or investigating it or understanding it, it doesn’t have a lot of credibility.
BH: How about what Sr. Bernadette was saying in terms of “natural” and “unnatural” and integration, which is a little bit abstract, but I’d like to hear you react to some of what she was saying on that.
PM: Well, I’m not familiar with the theology behind the term “natural” or “unnatural,” but what she said sounds valid to me.
BH: I can’t tell if you’re trying to say, ‘I’d like to call Paul to greater integration’ — meaning greater integration with himself as a homosexual man? Or are you saying, ‘Okay, you’re homosexual, but the Church is calling you not to be sexually active.’ — which adds a whole slew of issues? Or, ‘integrate yourself in terms of reparation therapy’-type stuff? Can you talk a little bit about that?
SB: Actually, that’s a really good question because I’ve never actually gone there with Paul because it’s really none of my business to initiate that discussion. But I think that’s a good part of the equation because I think there is some pressure on Catholics to try to convince friends or family who are homosexual that they need to change. This is something I never told Paul, but one of the first times that I called my Dad to let him know that I was going to be seeing you, he asked me if I was going to have a talk with you. And I knew exactly what he meant by that. And I did question if I should do that or not, if I was somehow betraying the Church if I didn’t somehow let you know where I stood. But you know, I really felt that number one: Jesus never did that. He never went up to someone and said, “Hi, you have something wrong with your sexuality and I am here to fix you.” He never did that. It wasn’t even on my mind as something that I needed to do. It was something that all of a sudden came up because of my Dad.
But then I have found out since then that other people have that same dilemma: ‘Am I supposed to convince my homosexual friends that the way that they’re living is wrong?’ I think that I am here to be a friend to Paul. From the level of experience, to go over to Paul’s home and to see a home set up for him and his partner to live as a couple, it was the first time I had ever been in a situation like that, so of course it’s going to feel — what’s the word? — different, you know. But we do exactly the same things together as I do with other friends, we have the same conversations together, they invited me out with their friends — I mean, I really felt a level of acceptance. And I was glad, you know, that they could just freely bring me, when you know in the back of my mind, what I represent is something that Paul has been hurt by. But in terms of what I would hope for everyone, because I’m a part of this too, is that we can be in a dialogue with ourselves about why we behave the way we behave, and the choices that we make, and who we love, and what we like and what we don’t like, so that we each fulfill God’s Will for us. How I do that is going to be different than Paul because my background is different, my calling is different, the way I work things out between myself and God is different. And so I can understand the Church’s teaching. For me, I’ve worked that out. And I mean, I’ve grappled with things, I’m still grappling with some things, and I’m not perfect. And it’s the same for him. But I’m not God; I’m not his God. And if Paul invites me in to that process, that’s different.
I really had to reconcile the fact that I’m the one that has to make the decision about what I feel comfortable with in terms of talking about his lifestyle with Paul. I decided that my gut feeling would be the thing that would lead me. And I had to trust it.
PM: You probably prayed about it, too, I’d imagine.
SB: Yeah, I did. And I just felt, I’m gonna trust my gut on this one. I’d like a relationship with you, and what a way to slam the door on a relationship! I mean, “Hello. Before we sit down to dinner I’d like to talk to you about how wrong this all is. Bon appétit.” [laughs]
Great article! I converted to Catholicism only recently, having been raised entirely without religion. I’d always lived in places where gay people generally felt safe in identifying themselves. That always struck me as just and fitting. Conscious that I was choosing churches in the middle of a culture war, I wrote off evangelical Protestantism largely because so many fundie churches took such a hard — frankly, a brutal — line against homosexuality. They seemed obsessed with pushing gays back in the closet. Although I hadn’t researched the Catholic Church’s own position very closely, the statements I’d heard coming from Catholic quarters sounded markedly mellower.
“Yeah, homosexual relations may be sinful,” Catholics seemed to say. “But there’s no call to jump on gays with hobnailed boots. We tried that with Cathars and marranos, and we’ve been apologizing for it ever since.”
Well, now that I understand the Church’s teachings better (hat tip to the boys in the black cappas, who stirred great dollops of Thomistic philosophy into my catechesis), I still think there’s a certain sophistication in it. Unlike so many of her Protestant competitors, the Church at least acknowledges that same-sex inclinations are deep-seated. No one walks into a Catholic church expecting to have his gay prayed away. To me, that’s something to build on, although I can certainly understand why Fr. Nugent wouldn’t see it that way.
A couple of months ago, at a vocational discernment retreat, I found myself paired for an Emmaus walk with an exuberant sister who would have looked perfectly at home working security at the Lilith Fair. To my feeble senses, at least, she also had Christ’s own light oozing from every pore. It seems to me — pace His Holiness — that God calls all kinds.
To Sister Bernadette and Paul, congratulations on forming such a close, honest friendship. Thank you for sharing your experiences with us.
regarding the Church’s language with respect to homosexuality …this may seem like I’m splitting hairs …one should be careful to distinquish between the acts and the individual. The Church does not condemn individuals who identify themselves as gay. And, there is a distinction between cultural responses and a Christian response. Cultural responses to an individual identifying himself as gay have adopted terms found in the Church’s teaching that would be hurtful or unwelcoming to the person.
These are sensitive issues and the Church isn’t dumb about cultural cultural shifts. I think its those, who live in today’s culture, who should read carefully what the Church teaches; otherwise the issue becomes clouded; and misconceptions do breed, in a not insignificant way, hurt feelings, damaged relationships, rejection, etc. that gays really do suffer, that are deeply felt.
Responses should be compassionate and not judgemental. This is difficult to do for some people. We’ve been taught forever that being a true disciple of Christ is difficult. We don’t get to choose how our faith is tested; we do get to choose how we respond. If we claim we are Christian, if we claim that we follow Christ Jesus, we have no other option than to respond with compassion.
I find it dangerous that someone who knows who to articulate so clearly the natural law could then discontent it from Jesus, who is the Logos or the Word behind our recognition of the natural law, who in turn commissions us to preach his truth. In the end, she was not even able to say that her cousin was doing something wrong, as she already decided for incorrect pastoral reasons not to say that his behavior was disordered.
Rather than teach her cousin basic fundamental philosophical concepts, she basically claims that he is unable to comprehend them. She thereby enters into a relationship with her cousin and his partner, which she sees no differences between that of a man and a woman, without first acknowledging that homosexual acts are always a sin, as they are intrinsically evil. She thereby becomes materially complicit with her cousin’s sin by mistakenly thinking that she would not be accepting him as a person if she were merely to acknowledge his sin.
Her mistaken kindness in type takes Jesus of the Cross, as Jesus would always affirm the worth of the individual by calling first for his repentance. I can’t believe that her cousin would renounce a soul like this if she were to witness to the truth that Jesus died for his sins so that he may achieve salvation. We all need help. This is the most important help. Rather, out of mistaken kindness, she condones his actions and effectually normalizes them thereby providing a material cause for them to continue. That may be too philosophical. But study is the surest means in making the examined life really examined.
T+
Interesting that there is a need for this article, but not an interview with a hetero couple living together outside of married (shacking up ala Dr. Laura).
Are we called upon to at a dinner tell the friend that are a sinner. NO. Is it any of our biz who is sleeping with whom or even IF they are?
This article shows a relationship that has the “love the sinner” part of the equation down. It seems to forget to “hate the sin” though.
Though I thought the article was good, I can’t help but feel that Sr. Bernadette left out the teaching of the Church… I think it is important to welcome everyone into the Church, and to not be judgmental; however, we cannot deny that homosexual acts are sinful, at least that’s what I thought the Church’s position was, and she completely ignores it.
After reading the article, while I’m glad they are able to have such a good relationship, I feel that she as a Sister is obligated morally to at least mention to her cousin the Church’s position, which should be her position as well… just so he know that while she loves him, and is not judgmental, she still abides by the Church’s law.
Also, to anyone reading this article that does not know the position of the Church, the feel of it is that there’s nothing wrong with homosexuality and that the “misunderstandings” come from an outdated language used by the Church…. and that is a very serious message to be spreading, and it’s uncharitable to mislead people that way
I believe a simple element was overlooked. The Church calls those with homeoerotic inclinations to be celibate. Sister Bernadette is not shy about her celibacy. It seems to me that Paul should take this lesson from his cousin.
As to his partner, do any of us know what passes between them? It is a matter for his confessor, not for any buttinsky.
Gore Vidal, when asked to what he attributed the length of his relationship with partner [40 years to death] replied simply: “No sex”.
What if this article were instead about a nun and her relationship with a brother who, with his wife, had elected to used the birth control pill within their marriage? Would commenters be so insistent that Sr. Bernadette condemn their practice?
Re: PhoenixRoach
Probably.
A wonderful interview. My question for those who are telling Paul that he should obey The Church’s teaching is to please keep in mind that he no longer identifies as or worships in the Catholic church, so why do you insist he is bound by their teachings?
What I don’t understand is why so many people get excited and scream about someone being gay, and yet, people eat pork. People eat others foods that the Old Testament prohibits. Is anyone making a fuss about adultery? People commit adultery almost everyday. It doesn’t have to be a sexual act. Do we really want to stone people who commit adultery? Slavery was acceptable in the Old Testament. The Bible prohibits the mixing of cloth. How many people wear 100% wool or 100% cotton today?
The New American Bible translates the Greek word “arsenokoitai” as “practicing homosexuals.” The concept of practicing homosexuals is something that the Catholic Church created in the 1970s. This distinction is not found in the first- century writings. Also the Greek word “arseno”refers to men or males. It doesn’t say anything about women.
I think people need to research what the Bible really says. This may mean some language study, look at why the chapter book was written, who wrote it, and examine the the changes in key words over the years.
I do not see being gay as a sin, but I do know that we are all sinners. My Bible tells me not to “judge” others. In my opinion, whether one is trying to distinguish beween the person or the act, one is still making a judgment. And judging others is sinful!
Having a son that i homosexual I feel very stongly about this. I knew when he was very young that he was not a hetrosexual. The funny part of our relationship is the is that he was angry with me for not telling him he was gay…. I countered with …. I thought you should tell me….. what if I had been wrong. We both laugh about it still…
I realize this isn’t a discussion board, but reading all these thoughtful comments made me want to add something.
A few weeks ago, Tony Blair advised Pope Benedict to soften the Church’s position on homosexuality. Not only would it be humane, he argued, it would make Church teaching more palatable for laid-back, non-judgmental, left-ish, educated people — that is, for people like him.
Well, speaking as a native of that social estate (and as someone who wouldn’t himself mind seeing the Church ease up on gayness, somehow), I’m surprised that any world leader should be so insular. Laid-back, non-judgmental, left-ish educaetd people may make up a slender majority in Western countries, but outside of that bubble, our opinions don’t amount to a hill of beans.
For anyone trying to run a universal Church, this is important to bear in mind. Unless I’m mistaken, the Church is growing fastest in the sort of backwaters where neither I nor Tony would ever dream of vacationing. In West Africa, for example, people worry as much about gay rights as they do about snowstorms. Our chief competitors, Sarah Palin-type Protestantism and Osama bin Laden-type Islam, aren’t exactly known for their warm and fuzzy gay outreach ministries.
By contrast, the Episcopalian Church of the U.S.A. has been crumbling from the inside ever since it ordained an openly gay bishop. Conservative Episcopalians, who had held fast to their faith despite rules allowing priests to perform same-sex unions, have finally had enough. Many are fleeing to the more traditional Anglican Communion of the Southern Cone. (Yes, that’s right: old-school Episcopalians are begging Ugandans to give them their marching orders; this is serious.) Others, if you can believe it, are coming back to Rome, which has probably but a big smirk on St. Thomas More’s face.
My point is not that Church doctrine should be determined by popular ballot, or adjusted to meet some perceived marketing need. I mean only to suggest that guys like me and Tony Blair, who take such pride in our rational, modern, non-cavemanish thinking, ought to forgive the Church for not catching up with us. We may be hip, but she’s universal and eternal.
Thank you so much for this article. I am also a recent convert, understand the Church’s teachings about homosexuality, but have been struggling because I have a close family member who is gay. It is nice to see a Catholic, particularly in a religious community, who is maintaining a friendship with a gay person.
Like Sr Bernadette, I am a religious sister in a traditional congregation, facing a similar situation, only in my case, the gay family member is my sister. I entered the convent when she was in first grade, so our relationship is somewhat distant. In addition, I am aware of psychological aspects to my sister’s affective needs that no amount of preaching could possibly help. This is not primarily a moral disorder; at least in her case. But I have wondered if I have a duty in faith to “say something” to her. Some of the comments to this post triggered a great deal of anxiety in me in that regard, so I had to reflect on the question in a more specific way.
I had the good fortune to study moral theology under Fr. John Hardon, SJ. Now, I don’t have my notes any more, so I can’t be certain I learned this principle from him, but I did learn it in very orthodox surroundings, so I believe it is entirely trustworthy. The principle is that it would be wrong to burden a person’s conscience with greater responsibility than they are disposed to correspond to. For example, telling someone who doesn’t attend Mass regularly that missing Mass is a mortal sin when that person is unaware of that, yet not disposed to change their ways–you’d be, in effect, endangering their spiritual welfare more, not helping lead them to grace. It’s all in the ability of the person to receive the truth in grace.
As a religious sister, I am ready to share the beautiful truth of the Church’s teachings on human love in the divine plan with those who are disposed to hear it. But with those who are not, I treat this the way the early Church treated the mystery of the Eucharist: the truth of the Eucharist was reserved for those who were ready to actually receive Communion. And those who were drawn by grace to the Eucharist walked a long pathway of initiation that prepared them to fruitfully receive that Blessed Sacrament. Telling someone who is already confused, hurt and alienated from the Church that they are in a situation of objective sin is only adding fuel to a fire that is burning against the great good that we have in Catholic teachings on human love. We need to draw people to a great good, and how one does that is going to depend greatly on the persons in question.
Speaking for myself (and knowing the gifts I do and do not have), it seems to me that in the case of my sister and other persons who are struggling with same-sex attraction, I follow Jesus first of all by receiving them as children of God, loved here and now. (As someone who lives celibately, it comes somewhat naturally for me not to dwell on the sexual details that may or may not be part of their life…) As the relationship develops, and as I pray for these people by name, I trust God’s grace to lead them to desire something “more”; to desire a deeper life of communion with the Church; to be drawn to a more pure way of loving. And I am ready to help them find that.
I also highly recommend Courage, a wonderful fellowship of holiness and support for people with same-sex attraction who make use of all the spiritual means the Church offers to grow in holiness and chastity. I love that friendship and the recognition of everyone’s need for human love is central to Courage’s approach.
This is one smart Sister. I think when the Church says unnatural it means that they don’t quite understand it yet, but we’re understanding more and more that you are indeed born gay. How would you know whether being gay is real if you are a heterosexual? Also, they say if you have “deep rooted” homosexual feelings you should be celibate and/or a priest/nun, but if God intended for his children who are gay to be celibate why would he give them those sexual feeling at all? Homosexuality isn’t just a feeling, is hetrosexuality just a feeling? A desire to share your life with a spouse? Both hetro and homosexuality are gifts from the Creator.
Yes, we are called to love the sinner, but we are also called to hate the sin! Jesus did spend time with sinners, but he also exhorted them to “sin no more”. This article is implying that the Church’s teaching on sexuality is wrong. This is supposed to be a Catholic website. It would be nice if they actually defended the Church instead of just giving in to the culture around them.
For a much better discussion of compassion for sinners, see here:
http://www.catholic.org/national/national_story.php?id=33803
hello to all of you guys,
I stumbled on this great site. Am going through a dark night of the soul and it was no chance I ended up here. Look forward to reading all the info and posts.
As a reletively new Catholic, I feel that we need to pray on our feelings and stop judging people for who and what they are. We are a diverse culture and need to celebrate God’a gift of Diversity. I am gay and am in a loving relationship of 1 year. My partner is a lifelong Catholic and feels the same way I do. We have found that the offshoot Independant Catholic movement accepts and celebrates our relationship. We are all entitled to our own opinion, but we all need to try to be open to differing viewpoints and not try to shove our own down someone else’s throat. I am Parish Administrator for a small Independant Catholic Church in the Midwest and am studing for the priesthood in this church. I believe in God’s love for all, and that He created us all in His image, gay, straight, male, female… CELEBRATE!!!!!!
God’s Blessings on all who read this.
Super article. I think Sister Bernadette approach is truly loving and reverent of teaching. It’s a tough to follow the call to chastity, but it all Catholics should realize that chastity may be the best protection for sins of a sexual nature, but in no way can we hold most people to its practice.
This is a most beautiful interview. And it has been very interesting reading the various posts. I am a practicing Catholic and I would like to say this straight out for many Catholics – gay or straight – who feel the same but dare not say it: The Catholic Church’s current teaching on homosexuality is WRONG.
The Church has been wrong on very significant issues before — such as the pre-Vatican II belief that “there is no salvation outside the Church” to “there IS salvation outside the Church” — the new view held after Vatican II.
The Church forced Galileo to recant his views on the universe, and no less than Pope John Paul II apologized for this.
I am confident that the Church — in 50 years or perhaps 100 years down the road — will similarly change its teaching on homosexuality. And perhaps another pope will apologize for the way the Church has treated gays.
Does anyone read the Catechism????…
(emphasis my own)
Chapter 2 Article 6 Pg.2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, WHICH PRESENTS HOMOSEXUALITY ACTS AS ACTS OF GRAVE DEPRAVITY,140 tradition has always declared that “HOMOSEXUAL ACTS ARE INTRINSICALLY DISORDERED.”141 THEY ARE CONTRARY TO THE NATURAL LAW. THEY CLOSE4 THE SEXUAL ACT TO THE GIFT OF LIFE. They do not proceed from a genuine affective and sexual complementarity.
(and the clincher…)
UNDER NO CIRCUMSTANCES CAN THEY BE APPROVED.
Further reading in the same paragraph:
2358 The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition.
2359 HOMOSEXUAL PERSONS ARE CALLED TO CHASTITY. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.
This is our faith people. It’s not black and white. The Church (and Jesus!!!) have been teaching the SAME thing for over 2000 years. Love it or leave it.
KV,
First of all the Galileo affair was caused by Galileo’s insistance that some biblical passages should be changed, not because of Galileo’s scientific findings. Although Galileo was treated wrongly, the affair was not a doctrinal one. The church has NEVER changed a piece of doctrine and never will. Issues between certian members of the church and eclestiatical authorities is a different thing all together.
The church has upheld for 2000 years the sanctity of marriage (which can only happen between a man and a women) and sex. The church firmly teaches that although we are always to love the sinner and hate the sin, sodomy and homosexual acts are mortal (or deadly) sins and should not be encouraged by any means.
To hear it from the “horses mouth” please read Article 6 of the Cathecism of the Catholic Church paragraphs 2357-2359.
Some of my Muslim friends also believe what some people above said, “we are called to love the sinner, but we are also called to hate the sin”
and some of my Christian friends agree with the following statement, “HOMOSEXUAL PERSONS ARE CALLED TO CHASTITY.”
Many of my Muslim, Catholic, and Christian friends disagree with both statements above. Speaking as a lesbian Catholic woman, I do not believe that love–by love I refer to spiritual, emotional, and physical love–belongs to those who are “straight” or whatnot. Love belongs to everyone, it is not a privilege that can be given to some and not others. Chastity is also a very courageous act for straight and LGBTQ people who choose this for themselves, not because they are told by others. God’s gift of love is for all, and I’m thankful that I’m blessed with the courage to give and receive love.
Violeta-
No one is saying that the homosexual person cannot love but it is disordered to give into a perverse love such as homosexuality. People are meant by God to be together as man and woman as husband and wife, anything else is a sin and a perversion of true nuptial love.
I feel for those who have homosexual orientations but God and our church put sexuality in a very sacred and serious spotlight. You can not be a faithful Catholic and devulge yourself in a homosexual lifestyle. It’s one thing if you are struggling with your temptations and trying to overcome, it’s another thing to say that such a lifestyle is OK and that the church just needs to “get with the times”. Our church makes it excedingly clear that Homosexual actions are a sin (period). This has been revealed by God from the beginining of time, I assure you it will not change anytime soon. In fact, the very structure of our church reveals intimatly a man/woman relationship. We cannot understand Christ the Bridegroom and the Church the bride in homosexual deminsions. As Christopher West explains, in a “bride/bride” situation which would happen with a female priesthood, the relationship of the church is defiled. Such unions do not bring about a conjecal union, thay are instead fruitless and a henious sin before God.
Wonderful interview. I am so glad I happened upon it. I learned more about compassion, love, and faith from Sr. Bernadette’s statements than any cut and paste cyber apologist could ever offer. It is Catholics and religious like Sr. Bernadette that give me hope for the future of the Church.
Thank you and God bless you Sr. Bernadette and Paul.
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