Tag Archives: Catechism

A Christian Voice In A Changing Culture

Burning Bridge

Jesuit priest James Martin—close friend of Pope Francis and the Vatican’s Secretariat for Communication—is bright and just and merciful.

He is also committed to normalizing LGBT realities in the Catholic Church.

Martin was chosen as the featured Catholic to address LGBT issues at the World Meeting of Families in Dublin last month and contributed to the Youth Synod document that Bishops from around the world will study together next month. That document employs LGBT language, a first for the Catholic Church.

Martin artfully wrote a book–‘Building a Bridge’ between the Church and LGBT community—in which he pretends to be within the lines of the Catechism by emphasizing ‘respect, compassion and sensitivity’, all duly noted in #2358 as attitudes that should guide our treatment of persons with same-sex attraction.

Martin quietly oversteps the bonds of orthodoxy by expanding #2358 to include the LGBT spectrum, which spawns fresh configurations constantly. Is Martin really advocating for the tendency of a generation to find social traction by creating new and varied gender selves? What used to be an inner struggle rooted in unfinished emotional business has now become a dance card for kids in search of ‘selves.’

Martin insists that respecting LGBT persons means embracing their ‘coming out’ and honoring their new names and (I presume) gender impersonations. It’s wacky. Here’s a brilliant guy who wants to reach a generation by celebrating their delusion. And employing Scripture to reinforce it. He emphasizes the importance of ‘naming’ and new names in which Abram becomes Abraham, God becomes ‘I Am’ to Moses, and Judy becomes Jimmy (pp. 115-8). Good Father Martin unites good with evil by using the Bible to reinforce self-created gender identities.

More seriously, Martin takes aim at the Catechism, especially its reference to ‘objectively disordered’ desire, applied both to same-sex tendencies (#2358) and behavior (#2357). He finds those words cruel and unusual for young people. He goes so far as to imply that such a harsh description may cause Jimmy ‘to destroy himself’ (p. 75). If ‘disorder’ provokes anyone to hate or self-hate, Martin has a point.

How much better to awaken to the fact that same-sex aspirations (or any along the LGBT continuum) are disordered because they ‘close the sexual act to the gift of life’ and do not ‘proceed from a genuine affective and sexual complementarity’ (#2357)? Simply put: you cannot create your own gender self and be happy! The whole of the Catholic moral life? Human freedom=lining up with what the Creator wills for His creature.

In truth, a generation fueled by more disordered desire than ever before needs clarity. How good and right and true for the Church to marry its understanding of human freedom with empowered compassion, to accompany persons under the sway of deception into true human freedom.

Martin stops short of authentic compassion because he fails to reveal the One whose love opens the horizon. Jesus names us afresh as He invites us out of disorder into holy order. Martin resists that truth and settles for a worldly one—‘be LGBT just as you are and want to be’; his bridge burns the most vulnerable. Please pray for Catholics who become the bridge over which weak ones cross from disorder to true happiness.

We’ll be starting our prayer/ fasting time on October 10th for anyone who wants to join. If you’d like to pray along with us, let us know and we can send you a book or you can get it through kindle here: https://www.amazon.com/Becoming-Good-News-Andrew-Comiskey-ebook/dp/B07F95JKP5!






river rising

Chastity and Mercy 6: River Rising

‘…Christ loved the Church and gave Himself up for her to make her holy, cleansing her by the washing with water through the word, in order to present her to Himself as a radiant Church, without stain or wrinkle or any other blemish, but holy and blameless.’ (Eph. 5:25-27)

Jesus reveals His self-giving to the church and world through a host of icons—relationships whose chastity makes Him known in ordered, exuberant love. St. Paul in the above passage uses the whole-enough love of a man for a woman to make earthy and evident Jesus’ cleansing love for His Church.

God gives us little room to write off such a parallel as lofty mysticism; rather, He insists that we embody the truth of the Gospel by offering ourselves generously and humbly to each other as His Spirit secures and empowers us. ‘Our bodies are a Bible,’ insists Christopher West.

Our beautiful challenge? Always and everywhere we offer ourselves as either male or female, blessed with bodies that long for union. Here we discover that it takes God—we who drink deeply of His mercy and revere His truth—to reveal God. We can only master the unwieldy elements of our sexual desire when we are aligned with His desire for the other’s good, not merely with what feels good to us. Owning that goal and the gift one is makes us chaste, one day at a time.

And oh what divine strength and beauty flow from the chaste! No conflict here with virility and fragrant womanhood. Chaste sexuality creates a ‘glow of the true and the good irradiating from the ordered state’ (Pieper) which feeds the souls it encounters, surpassing the adrenal kicks of sexy idols. Icons need not flaunt; they reflect glory from their depths. The Creator shines through His ordered creation and invites the world to know Him through them, through us.

We’ve all tasted and seen God’s goodness through His human ‘windows.’ Seasoned male friendship has been for me, in the words of the Catechism, ‘the witness of God’s fidelity and loving kindness’ (#2346). Merciful faithfulness assumes the face of Jesus through friendships forged in Him. Such friendship empowered this icon (however ‘chipped’) to pursue a particular woman. Annette and I responded ‘to God’s call to give life by sharing in the creative power and fatherhood of God’ (#2367).

Yes, our chaste union is about God’s provision for us. And it is equally about creating and raising them—our kids, made and parented in His image as male and female. We are now a gender mosaic, distinct parts yet composed together in the whole of our lives, a glimpse for others of how Jesus’ love makes His members strong, fragrant, and fruitful.

My starting point en route to chastity was homosexuality; others begin with more traditional failures or just the nagging lie that ‘I will never be a good gift.’ We gather before Him as one Church before the one Cross where we welcome His flood of blood and water. As we bear one another’s burdens, the river rises–first ankle deep then up to our knees, climbing to our waists and then some until we are immersed in love (EZ. 47) and confident that the chaste One will complete our chastity. Along the way we become the flood, exquisite witnesses in humble frames whose very clarity and purity releases living water to all who thirst.

‘And where the river flows, everything will live’ (Ez. 47: 9b).

‘Thank You God for taking our frustrated gift-giving and drenching it in mercy. We just wanted to overcome shameful problems but all along You wanted to enjoy intimacy with us, and to make our joy full by making us Your witnesses. May we delight in the good gifts we are becoming–the clarity of sight and affection we are experiencing. Help us to see others as You do and to love them accordingly, beginning with our most basic commitments. Free us to become a life-giving flow of chaste love, at once tender and bold.’

chastity and mercy 5 river here

Chastity and Mercy 5: River Here

God calls each of us to be a river of life for others. Chastity liberates that flow; sourced in Christ and no longer sidelined by fear and lust, we grow into channels of pure, creative energy. The river’s end? To build up Christ’s body, one member to another.

It is radically simple, as anyone who attends a Living Waters-like group can attest. We gather in order to overcome sins against chastity then discover that the light of Love is routing dark motives and acts. Forgiven by Jesus, He then asks us to be His rays of light for others. What guides us is the other’s good; grace welling up from Truth frees us to deny ourselves for what is best for another. Then, as the Spirit guides and empowers, we summon that good in our brother or sister.

This is the training ground for true friendship.  ‘The virtue of chastity blossoms in friendship’ (#2347) exudes the catechism, and such life-giving friendship is the basis for all other relationships. We must grasp this: chaste friendship, governed by robust self-giving aimed at the other’s good—is the foundation of all other loves. That applies to singles who would love not to be, for marrieds (yes, chastity applies as much to the sexually active as to the abstinent) and to persons who became celibate in response to God’s invitation to devoted partnership (#2349).

In each of these states of life, God calls us to rejoice in our sexual longings and with inspired self-control to become a gift that enhances the gift of another. Our greatest temptation may not be surging waters of desire that drown another but rather a neurotic fear of doing so that keeps us isolated. In the words of Aquinas, ‘asexuality’, more than temperate desire, ‘is the moral defect.’ The exuberant chaste soul feels many things but chooses the one thing—another’s good.

We can witness the other virtues at work in chaste friendship. Pieper highlights prudence—the mature ability to make right decisions–as essential to friends who seek to see the truth and act clearly on it. In other words, a wise friend, governed by love and a truthful vision of the other, will help him or her make true decisions. These may well be in service of clarifying who (s)he is as gender ‘gift’ and in helping him or her offer it without compromise. Prudent friendship seems an important antidote to the ‘spiritual friendship’ group who lose the truth each time they reinforce the ‘gay self’ as intrinsic to the friend at hand.

Temperance obviously comes to play in chaste friendship. That can apply as much to moderating positive desire as it does negative feelings. For example, one may be tempted to disdain a friend due to character defects. Self-control helps one to not reject but rather to wisely engage the friend for the sake of self-awareness and growth in holiness. And if non-marital friendship should awaken sexual desire then self-control helps one elevate that desire to holy love, which insists on the other’s good. Wise and good boundaries protect friendship (and the dignity of the friend and his/her loved ones) from one’s still-being-integrated desires. Friendship can still thrive as we become chaste, each of us a work-in-progress.

For this we need fortitude. How essential this virtue in forming good friendships! We who have experienced rejection and fear and sexual confusion in friendship need the will and Spirit to persevere. Pieper writes beautifully: ‘Because man is vulnerable, he can be brave.’ Every Christian is vulnerable to one’s gift being rejected. For this we can choose to put ‘on Christ’ and unite our losses to Himself, confident that He who created us is ever-beautifying the gift we are. We can hold fast to that truth, especially when fallen creatures inform us otherwise.

Let’s not allow anyone to block the stream flowing from the Source through these pretty good vessels. He made us to engender life in others. Where we are, the river is.

‘Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers and sisters, love one another deeply from the heart’ (1P 1:22).

‘Father, thank You for releasing “streams of living water within us” (John 7:38) in order to make us sources of Your gift of life. May our friendships reflect this gift-giving. Grant us the prudence, the temperance and the fortitude to build fruitful friendships. Build up Your body as we Your people build up one another.’


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