By John J. McNeill
During this "brave and reliable ebook which shatters undesirable myths" (Commonweal), McNeill indicates that the Bible doesn't condemn homosexuality, and argues that the Church mustn't ever proceed its homophobic practices.
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Extra info for The Church and the Homosexual
The emergence of the Metropolitan Community Church as an interim Christian community for those homosexuals who are not accepted in the other churches is an example of this. Homosexuals from other churches have begun to group together in organizations such as Dignity (Catholic), Integrity (Episcopalian), Acceptance (Methodist), Lutherans Concerned, Evangelicals Concerned, etc. These homosexuals wish to remain faithful and actively participating members of their Church. But they will no longer accept without challenge the Church’s traditional teaching and practice in their regard.
Once again a Vatican congregation seems to be responding to the concerns and “agenda” of a relatively small segment of concerned Catholics without adequate consultation or process with established leadership groups. . This most recent statement is neither helpful nor enlightening. The reaction to the CDF document in the American Catholic Church has been intense. The Reverend John Tuohey, professor of moral theology at Catholic University, points out in “The CDF and Homosexuals: Rewriting the Moral Tradition” that the directive calls on “conscientious” persons to engage in direct discrimination against homosexuals (America, 12 September 1992).
2 Both from their personal experience as counselors and from available scientific evidence they have come to the conclusion that heterosexual adjustment is a practical and successful aim of counseling only in a minority of cases involving basic homosexual psychic orientation. Further, total and unending sexual abstinence attained without severe emotional disorders, and even mental breakdowns, is a practical and successful goal of counseling again only in a minority of cases. The result of adhering to these exclusive goals has been that many Catholic homosexuals, even a majority, find themselves faced with a terrible dilemma: either to continue their relationship with the Church at the price of being cut off from any deep human relationship and deprived of their potentialities for growth and development in their personal self-identity—not to mention their agonies of guilt, remorse, self-hatred, and potential emotional breakdown when they fail to achieve the accepted goals—or to seek their personal growth by means of a homosexual relationship, only at the price of cutting themselves off from the Church community and its sacramental life, with all the attendant guilt and emotional stress which such a separation involves.