Pastoral Guidelines points out that a distinction must be made between feelings and behaviour. (This distinction seems unimportant for Arbour and Blackburn, whose interests seem to lie elsewhere.) Students who experience SSA must know that they will receive understanding, sensitivity and compassionate care from teachers who are encouraged to be well-formed to deal with the issues raised by struggling students. However, teachers are to understand that “moral and spiritual conversion is the goal” in relating pastorally to students with SSA.

PG addresses teachers, counselors, chaplains and others with these words, “We share responsibility for bringing the truth of the Gospel to our young people, including young homosexual students who are struggling with identity and self-worth.” They back up this claim with strong and positive resources for teachers. This includes a solid theological treatise on the nature of Christian marriage and the nuptial meaning of the body as well as an equally good explanation of natural law, the formation of conscience, sin, moral living (including a theology of chastity and the moral virtues of prudence, justice, temperance and fortitude), and the scriptural background as it applies to homosexuality. Educators need to study these gems, “always with the intention of understanding and accepting the teaching.”

PG knows that where confusion and emotional instability, coupled with possible compulsive behaviour, are involved, the good will of students experiencing SSA is not enough to ensure their safety. We are told not to underestimate the poor religious practice and devotion of many adolescent students, nor “the often negative impact of the media on sexual morality,” and the “sexual permissiveness of the general culture.” This can be counteracted by the expertise of the teacher, who is “called to understand the particular strengths and weaknesses of each unique student in order to assess his or her moral capabilities at any given time; what can and should be the next step in this person’s journey toward chastity.” (PG, p.5)

The Catholic Medical Association adds the important role of priests, who through counseling and especially confession, “can help individual penitents deal not only with (any) sin, but also with the causes of same-sex attraction” (HH, p. 9). PG makes it clear that knowledge and understanding, grace and the sacraments need to be encouraged as necessary parts of the life of any student wishing to live an authentically Catholic Christian life.

Finally, in contrast to the attitude of popular culture, which sees moral rectitude as an unrealizable ideal, PG offers young people words of hope from the late Pope John Paul II, who said, “By walking always with Christ, even when the path is uphill, we can achieve joy” (World Youth Day, Toronto, 2002).

The authors of Pastoral Guidelines have given teachers much to think about, as Catholic schools find ways to properly address the needs of students with SSA. They have framed their theological, philosophical and pastoral approach within the overall context of the dignity of each human person, made in the image and likeness of God. The Catholic educators who contributed to this resource guide have also been particularly helpful in offering the possibility of “a spirituality of communion” in “solidarity” and “good stewardship” as a focus for each school (PG, p.10). A “spirituality of communion” stresses the indwelling Trinity, the need to share the joys and sufferings of others, and “to see what is positive in others.”

Educators would be wise to exercise good pastoral judgement when entering the section of PG called “pastoral practices.” This section offers general and practical guidelines for teachers when approached by students who acknowledge a “homosexual orientation.” Words like “orientation,” “self-discovery” and “homophobic” are used freely. Teachers are encouraged to seek out “resource material” and “in-service” presentations. Furthermore, there is the definition of terms, specifically “heterosexuality,” “bisexuality,” “homosexuality” and “transgender.”

Because there is ambiguity in the use of these terms and the bishops want clarity, educators need to be clear that these concepts should be interpreted in the light of the Church’s official teaching concerning homosexuality. This is particularly important because sectors of our society and the media have clear biases in favour of the ‘gay’ lifestyle. For these reasons, I recommend serious consideration of the following:

Many social scientists, including those who promote ‘gay rights,’ no longer believe that homosexuality is necessarily permanent. Recently, the president of the American Psychological Association (APA), Dr. Gerald Koocher, announced that the APA will now support homosexual reorientation therapy for those experiencing unwanted homosexual attractions (LifeSiteNews.com, Aug. 29, 2006). Furthermore, there is the recent “Spitzer Study,” in which renowned Columbia University psychiatric researcher Dr. Robert Spitzer, who previously believed that a homosexual identity was unchangeable—and who played a pivotal role in 1973 in removing homosexuality as a psychopathology from the psychiatric manual of mental disorders—now believes after recent scientific study, that for committed individuals there can be healing from a homosexual inclination (Archives of Sexual Behavior, Vol. 32, No.5, Oct. 2003, pp.403-417). He states,

“I am convinced that many people have made substantial changes toward becoming heterosexual… I came to this study skeptical. I now claim that these changes can be sustained.”

Other former promoters like Dr. Simon Levay and psychologist Douglas Haldeman now agree with Spitzer. There is a wealth of material available that seriously challenges genetic predisposition and determination theories claimed for homosexuality (see HH). Recent studies seem to indicate the interplay of environmental factors, including family background, as reasons for SSA. This is further strengthened by the testimonies of ‘ex-gays’ who give hope to those struggling with SSA.

The authors of PG are justifiably concerned about bullying and harassment especially of students who are “at-risk.” Yet PG, which stresses that sexual activity is appropriate only within marriage, knows the risks for students who engage in sexual activity outside of marriage. I suggest that there can be no serious consideration of how to help students with same-sex attraction without considering the following:

2. The medical and social risks present in the active ‘gay’ lifestyle.

Some social commentators give the impression that the only harm faced by same-sex attracted youth in schools is societal oppression (that is, mistreatment and misunderstanding from peers and others). As realistic as these concerns may be, these same social commentators give little if any consideration to the view that unwanted homosexual attractions and unhappiness with the ‘gay’ lifestyle (a claim of many ‘ex-gays’) is a potential for harm. The psychological harm includes serious clinical depression, suicide attempts, and addictions including drugs and alcohol. As to physical harm to health, youth who engage in the ‘gay’ lifestyle are at risk for HIV, anal cancer, herpes simplex virus, human papilloma virus (HPV), gonorrhea, syphilis, genital warts, Chlamydia trachomatis, Hepatitis A, B & C, and a host of other infectious diseases, some of which are not presently curable (see HH, p. 10).

PG speaks of the importance of faithfulness to our tradition as we strive to build “school communities which are more Catholic in the fullest sense of the word” (Bishop Durocher). That is why I suggest the following:

Support Networks

One thinks immediately of Courage, a group for men and women with unwanted same-sex attraction, started by Father John Harvey of New York. Courage encourages prayer, the sacraments, and fellowship as means of support. Do not forget Encourage, a faithful Catholic support group for parents who have children with SSA, and PFOX (Parents & Friends of Ex-Gays and Gays). These groups have philosophical, theological and moral differences with ‘pro-gay’ groups like PFLAG (Parents, Families and Friends of Gays and Lesbians) and GSA (Gay-Straight Alliance). The latter are not recommended.

Though difficult to find, there are also good Catholic and Christian psychologists and psychotherapists who can be of help. Also recommended is the website of NARTH (National Association for the Research and Therapy of Homosexuals, at www.narth.com). This is a group of professionals who give various helps to those who are unhappy with their SSA. And the CMA position paper Homosexuality and Hope should be consulted. (The CMA specifically recommends this paper as a reference and educational tool for parents and educators.)

4. Critically and consistently evaluate information and statistics that are references from “pro-gay” sources

While stories about ‘gay’ people appear daily in media reports, many statistics given are unquestioned by those same media, as if to say that the end (‘gay rights’) justifies the means (dubious, unproven or false statistics, confusing terminology, etc.). With this in mind, and to go along with the competent theological presentation in PG, I would like to clarify certain terms used in common by both bishops and popular culture, but with very different understandings. For example, ambiguous terms like “homophobia” and homosexual “orientation” need to be explained. When PG uses the term “homophobia,” it is in the context of condemning aggression and unjust discrimination toward individuals with SSA. Conversely, “homophobia” in the ‘gay’ community describes anyone who disagrees that homosexuality is a healthy and normative lifestyle.

Again, when PG uses the term “same-sex orientation,” they simply mean the SSA desires of an individual, and to what degree. On the other hand, ‘gay’ activists use the term “orientation” to impress upon the public that homosexuality is unchangeable.

The approach of PG is to charitably help students through difficult and confused periods of their lives. This is why Arbour and Blackburn (and many homosexual activists) cause confusion when they call SSA students “our gay brothers and lesbian sisters,” and go so far as to create and identify those who suffer from SSA as “sexual minorities.” They do this despite the reality that homosexuality as a biological trait (like skin and eye colour) has never been accepted in current scientific evidence.

The Catechism of the Catholic Church uses the terms “predominant” and “exclusive” but never “irreversible” with respect to same-sex attraction. Arbour and Blackburn, on the other hand, imply this irreversible sense and more when they tell educators that “more attention needs to be paid to the crucial moments of identity formation” in (‘gay’) students who are most at-risk in “the movement from self-awareness to self-acceptance.” PG poses a challenge to ‘pro-gay’ biased thinking in saying that encouraging an affected youth away from homosexual ideology and practice should not be classified as “homophobia” (OCCB Letter to All Involved in Catholic Education, Mar. 31, 2003, reprinted in PG, p.25).

Arbour and Blackburn express concern for ‘gay’ students who are bullied and harassed in schools. But the PG is clear to point out that all bullying and unjust discrimination need to be eliminated from Catholic schools. Homosexual activists and sympathizers promote the view that SSA students are subject to school bullying and abuse more than others. This is politically motivated. For example, Arbour and Blackburn promote an agenda of ‘gay’ friendly schools when they accept as gospel that “verbal taunts and abuse of these ‘gay and lesbian kids’ have led to a suicide rate higher among them than for their peers.” This is contradicted by an extensive December 2003 study published by the British Journal of Psychiatry, which acknowledged high levels of bullying and harassment in schools, but it noted that it was reported no more often by students with SSA than other students.

Conclusion

The bishops of Ontario are to be congratulated for addressing the important issue of students who suffer from same-sex attraction. The Church welcomes experts in the field who can provide a wealth of information to help Catholic students with SSA, and those who misunderstand and abuse them.

Parents and professional educators need guidelines that are consistent with the teaching and pastoral experience of the Church. Educators need to pay special attention to the bishops and the CMA, who are eminently qualified to speak about the true nature of homosexuality. Furthermore, they should ignore ideologically driven perspectives of Arbour and Blackburn and those like them. Young impressionable minds depend on true guidance, information and hope; it may even save their lives.

Peter Mahoney is an Ontario educator.

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Two views of homosexuality

Unmarried persons are called to chastity

Formation in the image of Christ

The goal is moral and spiritual conversion

Peter Mahoney is an Ontario educator.