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ɧoɱosɛҳųαƖity

Third, as part of sɛҳuąƖ morality (and despite the crimes of pederasty by priests across the world in recent decades), the synod seems certain to arrive at some conclusions and directives about integrating ɧoɱosɛҳųαƖs more into the daily life and offices of the Church. In Amoris Laetitia, Francis has said that “I am not speaking only of the divorced and remarried but of everyone, in whatever situation they find themselves,” and “it can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and deprived of sanctifying grace.” (297, 301). The final reports of both the first and the second sessions of the Synod on the Family held that, “men and women with a ɧoɱosɛҳųαƖ tendency ought to be received with respect and sensitivity. Every sign of unjust discrimination in their regard should be avoided.”

With the 2017 publication of his book, Building a Bridge, American Jesuit James Martin has unceasingly lectured the American Church about the more rapid integration of ɧoɱosɛҳųαƖs into the daily life of the Church. In the book itself, he challenges the Church’s moral teaching by asserting that “some bishops have already called for the church to set aside the phrase ‘objectively disordered’” in the Catholic Catechism.   By his invitation to speak at the just-completed World Meeting of Families in Ireland, Fr. Martin’s crusade was subsequently placed on the agenda of the world-wide Church.

He pointedly entitled his World Families’ address: “How parishes can welcome L.G.B.T. Catholics.”  Thus was the parlance of “LGBT” further incorporated into the Catholic Church.  His thorough-going and detailed speech is a general marching order for the Church together with specific orders to Catholic parishes. He said that “the testimony of almost every psychiatrist
 and biologist” is that LGBT people do not choose their sɛҳuąƖ orientation. They bring “special gifts” to the Church.  Martin then brought up no fewer than ten separate principles for integrating LGBT persons into parishes. He declared that ɧoɱosɛҳųαƖity should not be preached against: “people should never be degraded or humiliated from the pulpit,” and specifically the “ministers” of the Church should “apologize to them.”

Martin then went on to proclaim the obvious and inevitable purpose of his book and crusade: “L.G.B.T. people should be invited into parish ministries: eucharistic ministers, music ministers, lectors, bereavement ministry and every ministry.”  All parishes should sponsor “specific L.G.B.T. events and outreach programs.”

As already pointed out above, the youth synod’s working docuмent describes “ɧoɱosɛҳųαƖity” as one of the “controversial” (or “polemical”) issues to be discussed.  Specifically about ɧoɱosɛҳųαƖity, the docuмent states that some bishops’ conferences “ask themselves what to suggest to young people who decide to create ɧoɱosɛҳųαƖ instead of heterosɛҳuąƖ couples” while still wanting to be “close to the Church.” (197). And in a vein similar to Fr. Martin’s advocacy, the working docuмent says that it is taking notice of “some LGBT youths” who were not included in the preparatory docuмent  or in the bishops’ submitted materials but who “wish to benefit from greater closeness and experience greater care by the Church.” (197).  For, young people “face inequality and discrimination” because of “sɛҳuąƖ orientation.” 

https://www.catholicworldreport.com/2018/10/01/the-2018-synod-key-themes-deep-tensions-and-many-questions/