Catholic in Yanchep

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Respecting the science: why a NO vote is not bigotry


Photo credit: Shutterstock/Liderina

This week, I would like to address the claim that Christians are bigoted towards people with same-sex attraction, somewhat in the same mould as people who thought interracial marriage was wrong in times past.  One of the comments I received on my Facebook page for last week’s article implied this:


Just for the record, Australia is somewhat different from the United States in that it has never had any laws prohibiting interracial marriage (sometimes called anti-miscegenation laws).  Moreover, the official teaching of the Catholic Church has consistently underlined our common humanity – that we are all made in God’s image and likeness.  Pope Paul III was quite clear on this to the colonisers of the New World:

The enemy of the human race [i.e. Satan], who opposes all good deeds in order to bring men to destruction, beholding and envying this, invented a means never before heard of, by which he might hinder the preaching of God’s word of Salvation to the people: he inspired his satellites who, to please him, have not hesitated to publish abroad that the Indians of the West and the South, and other people of whom We have recent knowledge should be treated as dumb brutes created for our service … notwithstanding whatever may have been or may be said to the contrary, the said Indians and all other people who may later be discovered by Christians, are by no means to be deprived of their liberty or the possession of their property, even though they be outside the faith of Jesus Christ; and that they may and should, freely and legitimately, enjoy their liberty and the possession of their property; nor should they be in any way enslaved; should the contrary happen, it shall be null and have no effect. 

Pope Paul III, Sublimus Dei – On the Enslavement and Evangelisation of Indians, 29 May 1537.

In fact the Catholic Church has African and Asian saints aplenty, celebrated down through the ages (most of whom I have never heard of, as it happens).  These people are venerated for their wonderful example of faithfulness under trying circumstances, and we believe that they are part of the Church Triumphant – those of our church family that are already with Christ in heaven.  I merely mention this, because so many people seem to be under the impression that Catholicism equals bigotry.

I now want to talk about same-sex attraction and explain from a biological perspective why the accusation of bigotry does not apply in the same way it applies to race. Having grown up in South Africa under an apartheid regime, I am perfectly well aware of what racism does and how much work the Churches did to bring equality and reconciliation (except for the NGK which was a prominent supporter of apartheid and eventually expelled from the World Alliance of Reformed Churches for that reason).

Let’s say we take a racist person who thinks a male of African descent should not marry a woman of Anglo-Saxon descent.  The racist looks at the different physical features (known in genetics as the phenotype) of the African and the Anglo-Saxon and decides that they are sufficiently different to make the two people incompatible as marriage partners.  The Christian, on the other hand, looks at the African and the Anglo-Saxon as both being God’s children and therefore a perfectly acceptable match, all other things being equal.  The question is – is the racist correct about there being real differences between the two people?  Of course he is: and we can find the phenotypic differences reflected in the genetic makeup of the parties.  Every time someone has their DNA profiled in hopes of finding out their ancestral roots, they are relying on the presence of ancestry-informative markers.  These are single nucleotide polymorphisms – what biologists call SNPs (pronounce that snips), which are typical of certain populations.  SNPs are sites in genes where one may have different variations of a particular nucleotide without the changes necessarily affecting the phenotype – although sometimes they can.  For example, if a DNA profiler finds the SNP (FY*0) in a person’s DNA, this will usually mean that the Duffy antigen system (a membrane protein found on red blood cells) is non-functional – and this particular SNP is (barring novel mutations) 100% likely to show that the person is of African descent, either wholly or partially.  Indeed, the International HapMap Project has created a map of SNPs that can identify haplotypes (sets of SNPs) that can be used to determine geographical origin.

So we can safely conclude that race is not a figment of our imagination, or a human construct, but a phenotypic manifestation of an underlying genetic reality.

What about sexual orientation?  Is there any underlying genetic reality to the human phenomenon of same-sex attraction?

The answer is both yes and no.  Contrary to what popular culture and the ‘born this way’ slogans tell us, there is scant evidence that SSA is genetically determined.  However, there is some evidence that there are genetic predispository factors in play.  If homosexuality were genetically determined, then there would be 100% concordance between identical (monozygotic) twins; however, recent studies show only between 5.3 and 24% concordance (Bailey, Dunne and Martin, 2000, Bearman and Brückner, 2002); therefore environmental causes are a significant factor. Scientists like William Rice, Professor of Evolutionary Genetics at UCSB, have already confirmed that there is no ‘gay gene’.  Some scientists have also postulated that homosexual proclivities have been caused by epigenetic factors – chemical changes to DNA, usually involving DNA methylation.  These epigenetic marks are reversible and usually caused by environmental factors.  But so far, epigenetics studies on people with same-sex attraction are inconclusive and no clear link has been established.  Andrew Gelman, Professor of Statistics and Political Science at Columbia University, kept me amused with his discussion of the dodgy statistics, and his comments have been noted at the science magazine, Nature, which was initially too keen to jump on the epigenetic bandwagon.

One interesting observation that Science has produced, is that the Xq28 chromosome band  on the X chromosome and the pericentromeric region of chromosome 8 may have some effect in predisposing males (and not females) to same-sex attraction (Sanders, Marcham and Beecham, 2014).  But when we look at what these particular genes do, we find that Xq28 is associated with anxiety disorders, and the pericentromeric region of chromosome 8 is intriguingly associated with signalling in the nervous system.  A review of current research at Scientific American notes that:

… Twin studies additionally point to genetic explanations as the underlying force for same-sex partner preference in men and neuroticism, a personality trait that is comparable to anxiety.  The research points to childhood separation anxiety as a culturally universal correlate of androphilia in men. This has important implications for our understanding of children’s mental health conditions because subclinical levels of separation anxiety, when intertwined with male androphilia, may represent a typical part of the developmental life course.

(Scientific American, 25 April, 2017)

So there seems to be a connection between anxiety disorders, nervous signalling, childhood separation anxiety and male androphilia.

Which blends in nicely with my next point: the evidence from psychology.  Psychologists who work with male and female SSA people have found significant correlations between childhood separation anxiety, attachment issues with one or both parents, and same-sex attraction.

Dr Janelle Hallman, who specialises in counselling females with (usually unwanted) same-sex attraction, writes the following:

Over the years, I have observed several broad categories in terms of common historic and developmental themes within the lives of women with same-sex attraction: 

  • A strained, detached or missing bond and/or attachment with mother without an available mother substitute, resulting in a need for attachment;
  • The presence of sexual abuse or trauma typically at the hands of a male, or disillusionment and profound disappointment in relationships with males, resulting in a dismissal, fear or hatred of men;
  • Few if any girlhood/adolescent same-sex friendships, resulting in a need for acceptance and belonging;
  • Gender non-conforming skills and interests often combined with a sense of emptiness or identity moratorium [a crisis state] in lieu of a full and rich identity as a feminine person, resulting in a need for self/identity and gender identity. 

While the presence of these elements is not a direct predictor or determinant of female same-sex attraction, they are nevertheless the most common and frequently reported facets of a woman’s story. These elements are sequential in order of development or experience, boast of other associated common themes, and often predispose a girl or young woman to the next sequential element and are therefore interrelated. 

Within many of my clients is a deep deprivation of “motherly” love. Absent in their story is a sense of being nurtured and cared for by an attentive and sensitive mom. This does not mean that “mother” was not loving or offering the best to her daughter in terms of emotional support, it means that the girl was unable to take-in, receive or appropriate her mother’s loving intention. 

One of my clients was separated from her biological mother at birth and was unable to form a warm attachment with her adoptive mother. Many of my clients report that during the time of their birth or within the first two years of their lives, there was substantial stress, difficulty and chaos in their mothers’ lives due to moves, depression, alcoholic husbands, several other children, undue pressure from perfectionistic family members, mandatory adoption of additional children due to abandonment by or death of relatives, etc., all disallowing the mothers to enter into restful and nurturing moments with their young daughters. 

            It is also common to hear that a “pre-lesbian” girl was very “close” to her mother because mother “needed her” by depending on her to do the housework, care for and protect siblings, deal with an alcoholic father, be a confidant for mom, while mother hid her self away in bed most of the day. One daughter even had to call 911 whenever her mother was suicidal. This type of relationship is very deceiving in that it holds the appearance of closeness but in essence, totally lacks the actual nurturance and care that the little girl needed. 

            There may be no greater trauma in a girl’s life developmentally, than one that interferes with her primal relationship with mom.  Mom is not only the first bond and attachment for a little baby girl, but is also the relational object with whom this little girl will form her first sense of self and eventually rely on to complete her identification process as a female. If a little girl experiences disruption in this most primal and ideally ongoing essential relationship, it will not only create a need in her for the by-products of such a relationship, such as affection, touch, suckling, eye to eye gazing, etc., but will affect all future attachments as well as her developmental process of identity formation. 

(Janelle Hallman, Developmental, Relational and Emotional Etiology of Female Homosexuality, 2003)

Similarly, Dr Joseph Nicolosi, who works with same-sex attracted males, has some fascinating comments about the family dynamics between fathers and SSA sons.  Read it all at Fathers of Male Homosexuals, a collective clinical profile.

In my own observations with SSA people who are friends of mine, I have found the female family situations to have involved these factors: sexual abuse by close family members or neighbours, absent or deceased fathers, distant, alcoholic or drug-dependent mothers and even SSA women who have suffered from a generationally iterative attachment deficit due to a grandmother’s early death.  I’m not saying it’s necessarily the parent’s fault.  Sometimes, as Hallman notes, the child is ‘unable to take-in, receive or appropriate her mother’s loving intention’.  I have limited experience with male homosexuals, but one friend of mine, who is now ex-gay, lacked an affective relationship with his biological parents during the early stages of his development, as he was adopted out and lived in institutional care during his infancy before being taken into a loving foster home – and was then sexually abused during his teenage years by his male teachers.  Public homosexuals like Milo Yiannopoulos also draw attention to being sexually abused during the crucial adolescent years, the fifth stage of Erik Erikson’s stages of psychosocial development.  We can see that, together with the effects of the Xq28 gene which may predispose a male towards anxiety disorders, a problem with parental attachment during Erikson’s 0-23 month stage can have a life changing effect and send him down a path of psychological adaptation to these unfortunate events by seeking attachment in a ‘father substitute’, or for a lesbian, a ‘mother substitute’.

The question then for us is, how do Christians behave towards SSA people?  Obviously further rejection of SSA people by Christians is going to feed in to the already existing perception of rejection; the constant accusations of homophobia and bigotry are merely the manifestation of the Rejection Meme writ large upon an uncaring society.  On the other hand, Christians have to be faithful to the Gospel – which means that we do not see same sex ‘marriage’ as being a solution to the gay person’s attachment issues.  Primarily we see marriage as something oriented towards providing children with a natural link with their biological parents, which I have spoken about previously here, and that changing the definition of marriage will have societal consequences which do not just affect people who are same-sex oriented.

Christians have another option altogether.  We think that same-sex attracted people can find ultimate fulfilment in Christ, who loves them with an all-encompassing love.  We would like to invite more gay people to get to know the person of Christ, because a living and active relationship with him is just that – living and active!  Christ is not just a historical figure, but a person who gets intimately involved in our lives, once we open the door to him.  If you are a lesbian who is somewhat repelled by involvement with males because of past abuse, get to know the Mother of Christ – she is the ultimate and ideal mother (Rev. 12:17) and I can personally attest that she has accompanied me gently and lovingly through many trials.  These things are not well explained theoretically, but if one opens one’s heart even the smallest amount to the possibility of relationship with God, the Holy Spirit will find a way in through the smallest of cracks and fill your soul with His illumination and love.  We also need to send a strong message to heterosexual Catholics: do not use insulting, demeaning or unloving language around SSA people.  This is a hard course to steer, because even the mere suggestion that a person with SSA might not be ‘born this way’ can trigger a strong emotional reaction and be perceived as a lack of acceptance.  I have discovered this through experience because there are people who now find it difficult to talk to me because of my strong views on this, and will do anything to stay in their comfort zone.

Lastly, I would like to let gay people in Australia know that we in the Catholic Church have an active support ministry for same-sex attracted people (Courage) and for their families and friends (EnCourage).  If you would like more information on either of these groups, please get in touch with me and I will refer you to the appropriate person.

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A reader asks about homosexuality and the Bible

Last Judgement Sistine Chapel

The Last Judgement (detail), Michelangelo, Sistine Chapel, Vatican City.

Today I’ll cover part three of the series which answers a question from a reader of my Facebook posts.  This is the question:

Why don’t Christians condemn the parts of their Bible that instruct non-believers must be killed.  While they are at it they could do the same about the bits that condone rape and the bits that say gays must die.

Part One (non-believers) is here.  Part Two (rape) is here.

Part Three will attempt to discuss the final part, which is referring to the sexual prohibitions mentioned in Leviticus 18.  To provide some context, this chapter in Leviticus is part of a larger section describing the Law of Holiness (Lv 17-26), which is a guide for the moral formation of the Israelites, as a people distinct from the surrounding nations who were known for various types of degenerate behaviour such as incest and child sacrifice.  The list of sexual prohibitions in Chapter 18 spans a few categories which I have itemised in the table below.  To modern ears and in a society that has been deeply wounded by the adultery and divorce culture, these lists sound harsh and judgmental; words like ‘sin’ and ‘degenerate’ trigger emotional responses in people who have been affected by the negative consequences of the rampant sexual license characteristic of the post-WW2 era.  And then the Biblical descriptions of menstrual impurity sound completely alien to our ears if we don’t read them with any comprehension of the concept of ritual purity in ancient Judaism.

Prohibitions in Leviticus 18 Number of rules Verse
Incest (various classifications) 11 6-17
Polygamy 1 18
Sex during menstrual periods 1 19
Adultery 1 20
Child sacrifice 1 21
Homosexual acts 1 22
Bestiality 1 23

There is a constant refrain running through Leviticus, wherein God reminds the Israelites, “Be consecrated to me, for I, the LORD, am holy, and I shall set you apart from all these peoples, for you to be mine” (Lv 20:26).  The idea of holiness is intended to convey the ‘separateness, inaccessibility and awe-inspiring transcendence’ [i] of God, and the lists of ‘sins’ are there to help the Israelites identify the particular practices that God regards as being problematic if one wants to grow in one’s covenant relationship with him.

I’m going to take a leap here and suggest that, at bottom, the reader was really asking what right Christians have to include homosexual practices in any list of sins.  Is he really worried that Christians are going to start executing homosexual people because of Leviticus 20:13 or putting to death the man who has an affair with another man’s wife because of Leviticus 20:10?  To be sure, some countries have current legislation demanding severe punishments for homosexual acts, but they are Islamic, not Christian.  For example, Iran’s New Islamic Penal Code lists this penalty:

Article 234– The hadd punishment for livat shall be the death penalty for the insertive/active party if he has committed livat by using force, coercion, or in cases where he meets the conditions for ihsan; otherwise, he shall be sentenced to one hundred lashes. The hadd punishment for the receptive/passive party, in any case (whether or not he meets the conditions for ihsan) shall be the death penalty.[ii]

 – however, it is principally in countries which have sprung from the Christian intellectual tradition that so-called LGBT rights have even been able to emerge.  Why the difference?

This is because Christians read the Old Testament books of the Bible in the light of the New Testament – and vice versa.   St Augustine tells us:

The New Testament is hidden in the Old and the Old is made manifest in the New[iii]
(quamquam et in Vetere Novum lateat, et in Novo Vetus pateat)

and again,

This grace hid itself under a veil in the Old Testament, but it has been revealed in the New Testament according to the most perfectly ordered dispensation of the ages, forasmuch as God knew how to dispose all things.[iv]

Jesus as the Word of God is the God the Father’s perfect expression of Himself, and if we want to interpret Old Testament texts correctly, we have to look to Jesus’ own word and example.  You can find this specific instruction in The Catechism of the Catholic Church (CCC 2053):

Following Jesus Christ involves keeping the Commandments.  The Law has not been abolished, but rather man is invited to rediscover it in the person of his Master who is its perfect fulfilment.[v]

Again, Verbum Domini, Pope Benedict XVI’s  Post-Synodal Apostolic Exhortation, has emphasised the person of Christ as the hermeneutical key to the interpretation of Scripture.

  1. … God’s plan is manifested progressively and it is accomplished slowly, in successive stages and despite human resistance. God chose a people and patiently worked to guide and educate them. Revelation is suited to the cultural and moral level of distant times and thus describes facts and customs, such as cheating and trickery, and acts of violence and massacre, without explicitly denouncing the immorality of such things. This can be explained by the historical context, yet it can cause the modern reader to be taken aback, especially if he or she fails to take account of the many “dark” deeds carried out down the centuries, and also in our own day. In the Old Testament, the preaching of the prophets vigorously challenged every kind of injustice and violence, whether collective or individual, and thus became God’s way of training his people in preparation for the Gospel. So it would be a mistake to neglect those passages of Scripture that strike us as problematic. Rather, we should be aware that the correct interpretation of these passages requires a degree of expertise, acquired through a training that interprets the texts in their historical-literary context and within the Christian perspective which has as its ultimate hermeneutical key “the Gospel and the new commandment of Jesus Christ brought about in the paschal mystery”.  I encourage scholars and pastors to help all the faithful to approach these passages through an interpretation which enables their meaning to emerge in the light of the mystery of Christ.[vi]

So, to answer the reader’s question, the Church doesn’t condemn those parts of the Old Testament that seem difficult; the Old Testament is a crucial part of the story of Salvation.  But we must then make our next question, “So how would Jesus behave towards a person with same-sex attraction?”

The answer: “Always with love.”

Now, what we mean by ‘love’ is complicated, because in the Christian understanding it means ‘willing the good of the other’, which is not the same as approving every action of ‘the other’ or agreeing with ‘the other’ on what they believe.  The Christian understanding of the human person distinguishes a person from his/her acts.  It is this understanding of love that enables the gay Rubin Report presenter, Dave Rubin, to sit down with Bishop Robert Barron and have a mature and respectful discussion about same sex marriage.  It is this understanding of love that enables the SSA Tim Wilson to sit down with Andrew Hastie and have a charitable conversation on the same topic.

St Augustine (he is so very useful) has a famous epithet for this ability to distinguish between a person’s inherent dignity and their acts (or beliefs): Cum dilectione hominum et odio vitiorum , which can be translated aswith due love for the persons and hatred of the sin”[vii].  We can see this in Jesus’ actions when he says to the woman caught in adultery (John 8:11) in the same sentence:  “Neither do I condemn you; go and from now on sin no more.”  He doesn’t crush her (literally and figuratively) by condemning her to being stoned to death, but at the same time he doesn’t deny that her actions have been sinful, and he calls her gently to a renunciation of sin.

Now when we come to people who are same-sex-attracted (SSA), explaining this gets tricky, because in our current culture, as never before in the history of mankind, sexual orientation is regarded as an inherent characteristic of the SSA person – as if it is part of one’s genetic makeup.  And so, any criticism of same-sex activity becomes per se a criticism of the person’s identity or orientation.  But is sexual orientation really genetically determined?

Speaking as a former Human Biology teacher and as someone who has studied molecular genetics at post-graduate level, I can say that the evidence for sexual orientation being genetically determined is not conclusive by any means, and the science as it currently stands sees it as being the result of a complex interaction of genetic, hormonal, environmental and social influences.  For example, an Australian study of 4,901 sets of twins by Bailey, Dunne and Martin[viii] found only 20% concordance in sexual orientation in male monozygotic (identical) twins and 24% concordance in female monozygotic twins.  If the condition were purely genetic, the concordance should be 100%.  In fact, the gay community are divided among themselves about sexual orientation: many who want to leverage a political and ideological agenda want to claim the ‘born this way’ status, so that the group as a whole can be treated as a victimised minority group, while at the same time, others want to promote the idea of gender fluidity so that children can be indoctrinated at an early age with the ideology that gender is a malleable social construct of our own self-creation and not something objective and biologically determined.

On a personal level and as someone who has a few SSA friends and acquaintances, I am leaning towards a strong correlation with social factors and have made the following informal observations about cases I am familiar with, as they have been self-reported to me.

  • Friend #1 is female SSA, was sexually and physically abused by her father in her early years, and reportedly without emotional support from a passive mother. This friend is now coping with the additional burden of paranoid schizophrenia.
  • Friend #2 is female SSA, was abandoned by her mother in her early years. Her mother was a drug abuser and is currently living as a homeless person.
  • Friend #3 is female SSA. Her case involves significant childhood trauma, but because of her status as a friend of mine, I can’t even begin to discuss her case publicly.
  • Friend #4 is male SSA, was sexually abused by ‘multiple teachers and an older boy’.[ix] You can read his story here.

Even Milo Yiannopoulos agrees with me on this.

I have to concede, though, that others do not fit into this paradigm – I’m thinking of people like Mindy Selmys and Eve Tushnet.

What this means for the Christian, is that for many SSA people, the experience of rejection by a significant other is a large part of what feeds into their self-perception.  And it seems to me that because the theme of rejection looms so large in their psychological landscape, they are particularly sensitive to the suggestion that same-sex attraction is regarded as sinful in the Abrahamic religions.  To them it seems just another instantiation of the rejection meme (in the Dawkins sense).  Hence the constant accusations of ‘homophobia’.

I get this a lot.  In spite of my having spent a significant part of last summer visiting an SSA friend in psychiatric hospital and taking her on outings while she recovered, I still get called ‘homophobic’ by certain members of my family, just because I happen to disagree with them about the purpose of sexuality in our lives.

And my Facebook news feed reveals a sort of passive aggression about the Christian understanding of homosexuality.  There is so much misunderstanding and superficiality in the meme below, that I will need another whole post to explain the logical fallacies in the statement, and give some clarity about what classical Natural Law theory is for Christians.  So I will leave that for next week.


Things my friends post on Facebook.

The Christian understanding is that while the existence of a same-sex orientation itself is not sinful, homosexual acts are.  Christians are not picking on homosexuality in particular – we also regard masturbation, adultery, sex before marriage, polygamy and contraception as intrinsically dis-ordered, with the word ‘disordered’ being used in a technical, natural law sense and not in a medical sense.

The most important thing for me as a Christian, is to be, as much as is humanly possible in my flawed sort of way, Christ’s representative to my SSA friends.  For they won’t be able to understand the Christian position on homosexuality without first encountering the person of Christ.

Next week, I will give an overview of Christian teaching on sexuality, and explain some aspects of Natural Law as it pertains to this discussion.

In the meantime, for some extra background on Homosexuality from a Catholic perspective, I can recommend these two interviews with psychologist, Dr Joseph Nicolosi:

Understanding Same Sex Attraction, Part 1 
Understanding Same Sex Attraction, Part 2

[i] The New Jerusalem Bible (1985), Doubleday, notes to Leviticus 17.
[ii] The new Islamic Penal Code, accessed at
[iii] Quaestiones in Heptateuchum, 2, 73: PL 34, 623, accessed at
[iv] St Augustine, Anti Pelagian Writings, 27 [XV] accessed at
[vii] Letter 211, Augustine, §11,
[viii] Genetic and environmental influences on sexual orientation and its correlates in an Australian twin sample, (2000) Bailey, J.M., Dunne M.P. and Martin, N.G.,  J. Pers. Soc. Psychol, accessed at




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30th Sunday in Ordinary Time, Year A | Love of God and love of neighbour

Mother Teresa

Mother Teresa

Hello again!  Please click here to download the newsletter for this weekend.

Word format: Year A 30th Sunday

Pdf format: Year A 30th Sunday

Paralysed man walks again

Did you know the Catholic Church had a role in the revolutionary operation which allowed a paralysed man to walk again?  The paralysed man, Darek Fidyka from Poland, had had his spinal cord completely severed in a stabbing injury.  In 2012, Alan Mackay Sim, director of the Adult Stem Cell Research Centre at Griffith University extracted olfactory ensheathing cells, thought to be derived from stem cells, from a [different] patient’s nose and injected them into his spinal cord, establishing the safety of the procedure.

From The Australian:

Brisbane ear, nose and throat specialist Chris Perry, who extracted the stem cells in the trial, said Professor Mackay-Sim’s work with adult stem cells had been a vital element in the international collaboration. He said the Catholic Church, under George Pell, had donated $50,000 to the research to encourage alternatives to embryonic stem cells.  “Unlike embryonic stem cells, which can trigger tumours in some cases, adult stem cells grow in a controlled fashion after they are injected,” Dr Perry said.

As you know, embryonic stem cell research involves the destruction of tiny humans (known as blastocysts at this stage of life, but don’t be fooled – they’re still unique human individuals).  The Catholic Church has long spoken out against this exploitation of the helpless and sought to encourage research in adult stem cells instead.  Numerous advances have been made in the field of adult stem cell technologies, including the regrowing of a woman’s trachea and the growth of a retina for potential transplant.

In fact, the Church regularly offers $100,000 grants for adult stem cell research – Parkinson’s disease (2003), regeneration of skin after severe burns (2005), treatment of stroke victims (2007), regeneration of normal blood function for cancer sufferers (2009) and improving the success of tissue transplantation (2011).

Australian Christian Lobby Conference

Please pray for the Australian Christian Lobby which this week holds its annual conference in Canberra.  It has come under renewed attack over recent weeks.  When I read Lyle’s article, I was somewhat bemused that some individuals think the Church is full of hate!

Prayer:  Almighty God, we pray that through the work of the ACL, the truth about the beauty of genuine marriage – faithful and fruitful – will be upheld in Australia.  We pray that all politicians present will be able to see that

  • there is no biological complementarity in same-sex relationships
  • children have a right to live with their biological mother and father and not be treated as commodities for other people’s self-centred fulfilment

We pray, however, that all statements will be issued with due respect for people of differing views and uphold these statements from the Catechism:

  • The union of man and woman in marriage is a way of imitating in the flesh the Creator’s generosity and fecundity: “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.”121 All human generations proceed from this union. (2335)
  • [Homosexual persons] must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition. (2358)
  • Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. (2359)


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15th Sunday in Ordinary Time, Year A

Here is this Sunday’s Parish Bulletin with the Readings for Mass.Christ the Sower

Word Format:  Year A 15th Sunday

Pdf Format: Year A 15th Sunday.

Unfortunately, space limitations prevented my adding reflections on today’s readings.  I recommend you go here for some excellent scriptural exegesis: by Dr Michael Barber.

I have, however, drawn attention in the newsletter to Liberal Democrats Senator David Leyonhjelm’s intention to introduce a private member’s bill on Tuesday to ‘deregulate marriage’ so that marriages between same-sex attracted persons might become legal in Australia.  I would urge all parishioners (or anyone who reads this blog) to familiarise themselves with the Catholic position on homosexuality.  Deacon Harold Burke-Sivers gives a great summary here:  If you want to do something else practical in the meantime, sign this petition here:  This petition is on a Greens’ Bill currently under consideration that would recognise foreign so-called ‘same-sex marriages’ in Autralia.