New Book Exposes Disordered LGBT Identities

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There is “only one sexual act; it is the marital act. Any other use of our sexual faculties is a disorder and an abuse of those faculties; but it’s not sex,” emphasizes Catholic theology professor John M. Haas in the foreword to a new book. Ex-gay Catholic leader Andrew Comiskey hereby insightfully justifies the Catholic Church’s definition of homosexuality as a “disorder” in Rediscovering Our Lost Wholeness: A Guide to Sexual Integration Sophia Institute Press Office.

In the Bible, Haas notes: “God created man and woman. Period. There is nothing else.” Thus, “there is no such thing as a homosexual. There are only men and women who act a certain way, with or without virtue.” As an “obvious sinner” with a “long history of attraction towards same-sex and pornography addiction,” Comiskey agrees with this binary, explaining how the bitter experiences of his life twisted his desires.

Growing up, Comiskey developed an “unusual need for same-sex love and attention. Although exaggerated, these needs were emotional and not sexual at all. “I had been bullied from my mid-childhood to my teens because of my obvious effeminacy. On several painful occasions, the companions came together to ridicule me and accuse me of perversion, ”she recounts. Much later, “I still perceived my male partners as suspicious and dismissive of me.”

As Comiskey made the analogy, a “missionary once told me: cannibals eat only those they admire, and they eat them for their traits.” Similarly, he and other observers of homosexual behavior have “linked homosexual desire with the longing for what one feels is lacking in oneself, that is, the disintegrated attributes of one’s personality.” He notes how a man drawn to homosexuality, Comiskey clearly counseled that he “was looking at the other young man and loving a missing part of himself, other than that he couldn’t acknowledge or accept.”

Homosexual individuals have become particularly susceptible to the increasing sexual sins of modernity. A “global superhighway of virtual pornography has defiled the imagination of most young people,” Comiskey observes. However, in her “experience, pornography is more of a temptation to people shamed by their same-sex attraction than it is to your average opposite-sex idolater.”

The online sexual fantasy conforms to Comiskey’s agreement with Haas that “LGBT+ people exist only in their own fallen imagination.” Rather, Comiskey suggests, “our Creator and Redeemer sees instead people wounded by abuse and neglect who have come to confuse emotional needs with erotic ones, people… seduced by the rejection of their own anatomy.” Self-identified “LGBT+” individuals “established themselves early in cultural lies” and “mistook the early dents in our humanity for our destiny,” but the “homosexual act torpedoes one’s integration” of natural body and personal identity.

“God’s goal for every man and woman” is chastity properly defined, reserving sex for God’s design of a life-giving marriage between husband and wife, Comiskey explains. “At the center of chastity is the union of sexuality and spirituality, possibly the two deepest longings of our humanity. We all know pain: the passion for the beautiful, enduring, true presence,” she observes. This “becomes a gift of integrity, fullness, for and for others. When our spiritual longing for God and his goodness is reconciled with our longing for others, we are whole, united, undivided in our motives, our speech, our behavior. Conversely, “if you are a divided and lustful soul, you do not tend to see the truth clearly or act prudently and decisively. In the end, you will treat others badly, unfairly, without giving them their due.

In particular, “same-gender sexuality offends God,” Comiskey explains, because this “disfigures the way He chooses to represent Himself in the duality of male and female (Genesis 1:26-27).” Consequently, the “Creator has a will for our sexual humanity. To challenge that will is to challenge the very essence of him,” adds Comiskey. The “language that Scripture uses to prohibit homosexual practice is strong and framed as rebellion against its natural order.”

On the contrary, Comiskey observes, in numerous biblical analogies

marriage as a testimony of Jesus’ love for his Church becomes something enormous: the fusion of God’s desire to marry us with the sexual love of marriage. coming one meat it reveals the spiritual union, the eternal consummation that we all await.

Apart from the mandates of faith, Comiskey puts facts before feelings. “We do a lot of our wishes today. If I feel something, I am somehow compelled to realize it, no matter how messy those desires are, ”he points out. However, as Saint Paul pointed out in Romans 2:15, “natural law is the understanding that certain truths do not depend on us. There is a real standard of morality.”

“Reality makes me happy; I thrive when I act on my true nature,” Comiskey notes as he describes how he fell in love with his wife Annette and became the father of four children. “Integration, wholeness, must imply ‘otherness’: those who are different from us and who call us to something else, something greater,” he writes. “As I sought spiritual strength in community to love this woman, I became more of a man. And she became more of a woman ”.

However, Comiskey acknowledges that same-sex struggles continue. “I am a man endowed with a spiritual and physical essence to love a woman well. I can fail at this for a variety of reasons,” she writes. “Sensual idolatry beckons, and sometimes I long for that familiar plunge. I’m not proud of my residual temptations.”

Modern society “demonizes those of us who refuse to bend the knee to LGBT+ identification,” Comiskey observes, but remains committed to unpopular truths. The removal of homosexuality as a psychological disorder from the APA diagnostic manual in 1973 by the American Psychological Association (APA) was the result of a “highly politicized movement, driven more by ‘homosexual’ physicians than by science pure,” he says. He insists on the freedom of people to seek advice for unwanted homosexual desires, given his own experience. He would have been “lost in cyclical associations with fellow ‘gays'” but “thrown into a Christian fraternity where good, conservative men embraced me and grew up alongside them.”

While, according to other commentators, modern “sexual states” in the West seek to impose “genital liberation” with increasingly totalitarian tendencies, Comiskey stands as a “prophetic voice crying out in the wilderness.” Amid the overwhelming LGBT propaganda, he offers refreshing perspectives on the sad truth of the brokenness he has escaped. His story of healing and hope deserves a wide audience.

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