Looks as if I may be wrong about the 'victim soul' mentality Michael Voris spoke to in yesterday's post.

Evidently the term victim soul works for some Catholic men and women with SSA, and it is bolstered by the in depth analysis of Dr. Jeffrey Mirus who writes at Catholic exchange, and maybe influenced the Michael Voris take on things.  Dr. Mirus seems to support the Eve Tushnet conviction that "same-sex-attracted Catholics face challenges that single laypeople or clerics do not face in living chastely."

 Dr. Murius supports that theory here:

But a person with homosexual inclinations faces an even greater challenge. He or she must not merely integrate, control and channel sexual inclinations, but must largely deny them altogether, not only in their physical expression, but also in a far broader range of affectivity which is conditioned even in small ways by sexual interplay: Heightened interest, a sense of romance, a special tenderness. It is true that a celibate priest must be very careful of what we might call sexually-tinged affectivity, on the altogether sound theory that one thing leads to another. But the person with persistent homosexual inclinations must suppress or redirect such inclinations to an even greater extent. This is an enormous challenge. 

Now consider such a person in a culture which is pressing full tilt for the embrace, approval and even glorification of this same affectivity which he is called by Christ to suppress or redirect. And finally, consider him (or her) in a subculture of chastity in which he must constantly hear arguments against the positions of gays (i.e., those who advocate a specifically homosexual lifestyle), arguments which are sometimes clumsily expressed in ways which denigrate “homosexuals” generally and which, even if they are not clumsy, keep his conflicted sexual inclinations ever before his mind. In this subculture of chastity—hopefully a Christian subculture—others may find relief from their long, wearying preoccupation with their sexual defenses, but not he. - Homosexuality: A Special Call to the Love of God and Man        

To read the rest is to pretty much read what Voris said in his video on the subject of gay people being specially chosen and even victim souls.    Mirus writes:

The Catholic tradition is rich in understanding of victim souls, those who seem to have been put on this earth primarily to suffer physically, perhaps being ill or even paralyzed their whole life long, yet embracing a mission of love for souls, and growing into an intense and fruitful union with God. All of us, of course, are victim souls in smaller ways in that we each have our own crosses, which are so many opportunities for spiritual growth and cooperation with Christ: “In my flesh,” says St. Paul, “I make up what is lacking in the sufferings of Christ for the sake of His body, the Church” (Col 1:24). So must we all, if we are Christians, and we should rejoice in the opportunity. Nonetheless, it is clear that some souls are singled out for a particularly obvious mission of redemptive suffering.  

Homosexual persons, by the very nature of their particular cross, must raise chastity to a special height, dealing not only with physical temptation but with the broad range of their own human affectivity. It follows that those who must suffer this disorder throughout their lives have been chosen by God to give a particular and exalted witness to the virtue of chastity. This is vocation as beautiful as it is arduous, and it is doubtful that its importance to our sex-saturated age can be overestimated. - ibid  

If you read the entire article I cite and link to above - you will see very clearly where Voris is coming from in his video presentation on the subject.  There is essentially nothing wrong with the article - it is well stated and very compassionate.  I simply object to the implication that homosexual persons are to be treated as a special category within the Church.  That there is a special order as it were, just for gay people.  maybe my exchange of emails with the friend who alerted me to the Dr. Mirus will be self explanatory enough:

I take exception with something you’ve said.

You state persons with SSA are no different than heterosexual persons striving to live chaste lives. That’s not entirely true.

Persons with OSA don’t have to check their affective and sexual inclinations at the door, so to speak. While they may be disordered to an extent, they are essentially still ordered to an “acceptable ‘other’.” That is NOT the case for the person with SSA. The person with SSA must not only be physically chaste, but also work on re-ordering their affective and mental life, as well … something that persons with OSA can “play” with and delight in to an extent (read: legitimate flirting).

Dr. Mirus does a much better job describing this than I do. Please take the time to read his article here:

http://catholicexchange.com/homosexuality-a-special-call-to-the-love-of-god-and-man/

Fair enough.  So I replied:

Perhaps I'm being a bit myopic in looking at the question of speciality in the suffering of homosexuals - I tend to side with Harvey on his caution not to exaggerate the sufferings of the condition, or create a specious spirituality for it. I still think that it is extremely unfair to divorced Catholics, and others, who for one reason or another cannot have a relationship, then to exalt the sufferings of gay people as something more extreme.  Gay people are not only expected - as everyone else - to live chastely, but to dedicate their lives - their celibacy - to the service of others, either by works and/or prayer and penance. If gay Catholics  want to claim for themselves the title of victim soul - more power to them; although truth be told, many seem to have spent most of their lives complaining society has already victimized them through bullying and discrimination for being different, and the denial of marriage benefits.  It seems to me that for many it is the being different they want to cling to, chaste or not.

I sometimes forget myself and marvel at the selfish sensuality and narcissism which persists in us even after we conclude our way of life is in opposition to the Gospel and decide to take up our cross and follow in his footsteps. I'm always astonished by the gay persons seemingly insatiable need for approval 

Anyway, I appreciate your forwarding the article, I reviewed it quickly and will return to it and probably post my comments later, perhaps even softening my stance on the subject, but I can see right now, gay Catholic is the new term and has become a niche category in Catholic spirituality.
 

Pray for the suffering souls in gay Catholicism.  I wonder if there are indulgences attached for that?  Oh!  Oh!  And if gay is so normal, why does it need special consideration in the first place.  I'm being sarcastic - don't answer that.

Gay Catholics

It seems to be the preferred term now.

Queer theory, queer theology, queer spirituality is taking root, just as I said it would some years ago.  Developing a gay spirituality is in process by gay Catholics.  I'm not speaking of the active-gay-Catholics who dissent from Catholic moral teaching regarding marriage and homosexual acts, I'm speaking of 'faithful' Catholics who choose to retain gay as part of their identity, yet embrace chastity and pretty much the teaching of the Church - depending on what the definition of 'is' is.  And what I mean by that is, some authors are intently studying and debating such things as, what objectively disordered really means.  Nothing wrong with that - but their conclusions are often more ambiguous than the original text they seek to interpret.  Perhaps I will write more about this when I have time - but I'm not sure it is even worth my time to do so.  The new thinking on the subject is becoming quite popular and seems to be following its own trajectory, and my POV, as well as that of Courage apostolate seems to be as unpopular as ever.  (BTW - I do not say Courage is the only way for a person with ssa to live a faithful Catholic life, but so far it seems to be the best support system the Church has to offer.  Nevertheless, one is not obliged to join the group or any group.)

That said, in the case of Courage, I believe many younger 'gay Catholics' reject aspects of the apostolate, in part, because the apostolate rejects the use of the essentially political term, 'gay'.   Fr. John Harvey considered the term indicative of not only the homosexual orientation of the person, but also indicative the person accepts or approves of homoerotic behavior, as well as the homosexual lifestyle.  The Church considers the modern age terms 'heterosexual' and 'homosexual' more or less as novel forms of identity, when in fact the person's fundamental identity is as God's creation, and by baptism, the child of God and coheir with Christ - and thus, a new creation in the image of the Redeemer.  This is one reason why the term same sex attracted, or ssa is used in place of gay.  Some authors argue that the term precludes any possibility of opposite sex attraction, yet that is simply an exaggeration, an absurd notion easily corrected.  (I also understand that it is common parlance in use these days, but I myself continue to consider the person using the term 'gay Catholic' to be either an active homosexual or one who endorses the lifestyle.)

The other reason Courage is rejected is because of the perception the apostolate is aligned with NARTH and therefore promotes reparative therapy to 'get over being gay' - making gay people straight.  Many gay people find the very idea repellent.  It is an obstacle for some people, although the Church does not expect people to seek a cure, but rather to sanctify themselves, and they do this by embracing chastity according to their state in life - this means no homoerotic behavior, no masturbating, no porn, and so on.  Neither does Courage require a person to change his/her orientation, but rather to embrace a life of continence.  If a person with unwanted same sex attraction seeks therapy and has the conviction and will to work through reparative therapy, Courage provides a link to such resources.  Therapy is expensive, and not always reliable, and not all would or could be able to afford it.  Unfortunately today, in some cases spiritual directors are now charging 'clients' for their services, which can also be a deterrent.  Thankfully, Courage is a free support system, a ministry of the Church.

The gay marriage debate in this country is bringing many novel queer theories to the forefront - and it is amazing how popular some of these are becoming.

The human person, made in the image and likeness of God, can hardly be adequately described by a reductionist reference to his or her sexual orientation. Every one living on the face of the earth has personal problems and difficulties, but challenges to growth, strengths, talents and gifts as well. Today, the Church provides a badly needed context for the care of the human person when she refuses to consider the person as a "heterosexual" or a "homosexual" and insists that every person has a fundamental Identity: the creature of God, and by grace, his child and heir to eternal life. - CDF

"Every one living on the face of the earth has personal problems and difficulties, but challenges to growth, strengths, talents and gifts as well."

[This] sentence in section 16 [of the Letter to the Bishops] cautions the homosexual person not to exaggerate the suffering that his condition brings to him: Every one living on the face of the earth has personal problems and difficulties, but challenges to growth, strengths, talents and gifts as well.  I see this as a reference to the tendency found in many homosexual persons to indulge in self-pity, to feel that 'no one else has to suffer the way I suffer.'" - The Homosexual Person, Vatican Document, John Harvey

Not a few are buying into that self-pity, claiming the homosexual person is special and unique, and their sufferings are unlike others' sufferings.  By doing so, you are queering the Church.