Blog by Augustin Hamilton (Campaign Life Coalition) — WavebreakMediaMicro/Adobe Stock

An article in the Métro newspaper tells us that reporters from the rag have been introducing themselves to Protestant churches as people uncomfortable with their "sexual orientation" and seeking a solution to it, in order to find out if they offer "conversion therapies" — illegal in Canada, and more so in Quebec.

According to Métro:

Some churches are offering conversion therapies for LGBTQ+ people in Montreal, a year after Canada passed a law banning them. Journalists from Métro investigated these churches claiming to want to change their sexual orientation and obtained one of these therapies, which is similar to an exorcism.

Note that said journalists did not hesitate to lie to flush out the purveyors of "conversion therapies," but that the Métro article does not hesitate to point out that these churches denied providing "therapies" when openly questioned by the newspaper. Oh, while we're at it, can you tell me when reporters stop lying so I know if they're telling the truth in their article?

But what is "conversion therapy"? "Conversion therapy" is the term used in Canada's Bill C-4 and Quebec's Bill 70 to refer to any attempt to change or repress a person's "sexual orientation", "gender identity" or "gender expression". However, both laws agree to prohibit only "conversion therapies" aimed at "changing a person's sexual orientation, gender identity or gender expression or repressing non-heterosexual sexual behaviour," to quote the Quebec law. So why not prohibit "therapies" that are intended to make a person homosexual? The "therapies" that the Métro spies went through consisted of prayers from the pastor of the church they were seeking, and some advice.

One of the reporters (still under the mask of a lie...) contacted a pastor, claiming he wanted to help his younger brother get over his "sexual orientation," leading Pastor Karl DeSouza to reveal that he would know of support groups for such a person, according to Métro :

The pastor offered to put the young man in touch with support groups located in various places in Canada, including some in Montreal. These groups would be made up of "Christian brothers and sisters" who are "struggling with homosexuality" and who could testify about how they are "overcoming it."

"You are not alone," he assured him. "Once I make contact with these people, they will put me in the network where they will give me other contacts."

Will you watch one hour with me?

You are invited to sign up for an hour of reparation prayer as part of a campaign to help our same-sex attracted (SSA) brothers and sisters.

This worthwhile initiative, their second, is coordinated by Courage Reparational Group Toronto and EnCourage Toronto to coincide with Toronto's yearly Pride Week.

Participants can register for a time slot in which to pray, fast, and offer sacrifice by visiting the coordinator's website.

Three prayer intentions are being offered. These are:

 Charity: We repent of any ways in which persons with SSA or gender identity conflicts have been the object of unjust discrimination, including violent malice in speech or in action, and have been abandoned, rejected, or denied unconditional love. We affirm that there is a place in the Church for persons with SSA and gender identity conflicts, who are included in the universal call to holiness.

C​larity: We repent of any distortions of Church teaching as properly expressed in the Catechism of the Catholic Church, paragraphs 2357 to 2359. We affirm that same-sex acts cannot be approved under any circumstances; that same-sex inclinations are objectively disordered, signifying concupiscence and yet not in and of themselves sinful; and that persons, regardless of their inclinations and acts, are made in the image of God, have intrinsic dignity, and are to be accepted with respect, compassion, and sensitivity.

Chastity: We repent of any sins against God’s plan for male and female complementarity and the gift of human life, including, but not limited to immodesty, masturbation, artificial birth control and artificial reproductive technologies, abortion, pornography, sexual abuse, adultery, fornication, polygamy, prostitution, no-fault divorce, and same-sex acts. We affirm the unitive and procreative meanings of authentic married love; and the treasure of holy celibacy as lived by single persons, religious, and priests.

Related stories may be found here:

• Reparation Toronto;
• Lifesitenews; and
• Socon or Bust. 

Same-Sex Attraction: A Parent's Guide. Eds. John F. Harvey and Gerard V. Bradley. South Bend, IN: St. Augustine's Press, 2003.

While perusing the holdings in the book stall after mass one Sunday, I came across this particular title. Scanning its table of contents, I discovered that it is an anthology of essays from top scholars, one of whom I am particularly fond of - Fr. Benedict Ashely, op. I decided then to purchase it and I'm glad I did.

Twelve writers have contributed to the fourteen articles appearing therein - one contributor having written two articles and the other coming from the U.S. Conference of Catholic Bishops. The essays are grouped into four themes - science, morality, law, and pastoral considerations. The articles are fully footnoted.

I haven't read the entire book but will share some early impressions after having read the introduction and section dealing with pastoral considerations. Complementary information may be found here and a review here.

The introduction is written by a co-editor, Fr. Harvey, director of Courage, a Catholic homosexual-recovery agency. In addition to summarizing the essays, he mentions the motivation behind the book. The editors "weighed the need for a book which parents of persons with same-sex attraction (SSA) could read to understand the nature of the homosexual condition and the immorality of homogental acts."

The first essay in the patoral section is written by Helen Hull Hitchcock and is entitled "The Teaching of the Church." Ms. Hitchcock surveys the history of the Protestant and Catholic churches to see how these are informing supporting parents of persons with SSA. The picture she describes is that parents are not given a clear and consistant message from church leaders as a whole. For example, in the Catholic tradition the magisterium has been consistent but not other religious, citing cases of sisters, priests, and even bishops at variance with the Vatican.

In the next essay, written by Alan P. Medinger and entitled "Calling Oneself Gay or Lesbian Clouds One's Self-Perception," I was particularly struck by the distinction between "Identity" and "Life Style." The author, who describes his own movement away from a gay identity and its limitations, encourages parents to adopt a three-fold stance with these persons. Namely, 

1. See the child as a whole person instead of the "the homosexual" person;
2. Love them and not accept their homosexual identity; and
3. Supporting the child spiritually.

The third and final essay in this section is entitled "Questions and Answers for Parents of Persons with Same-Sex Attractions" and is written by Fr. Harvey. In a Q&A format he provides topics that have frequently come up in his dealings with parents of children with SSA, from the general - "What is homosexuality?", to more common one - "Are we parents to blame for our son or daughter's homosexuality?" There are 20 or so questions. He concludes by providing a bibliography and noting the availability of support groups such as EnCourage.