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My pilgrimage om beg a homosexual-rights activist to livg life as a chaste Catholic began earnt when I read the wrgs of a morn-day Prottant martyr, Dietrich Bonhoeffer. Notice to Rear: "The Boards of both CERC Canada and CERC USA are aware that the topic of homosexualy is a ntroversial one that eply affects the personal liv of many North Amerins.

Both Boards strongly reerate the Catechism's teachg that people who self-intify as gays and lbians mt be treated wh 'rpect, passn, and sensivy' (CCC #2358).

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CERC will not publish articl which, the opn of the edor, expose gays and lbians to hatred or tolerance. Outsi of the stggl over abortn and thanasia, there may be no greater battle the Church today than the one ragg over homosexualy. At a time when the Church fac a righteo tempt about the abe of altar boys at the hands of prits, when gay rights groups target the Mass for sacrileg monstratns, and when disobedient clergy pri at same-sex "weddgs", is no wonr tradnal Catholics approach the topic rryg ltle but nfn, tratn, and anger.

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Most Catholics the pews do not accept homosexualy, do not want to unrstand , and wish, mostly, that the topic would go away -- or at least back to the closet "where belongs. " Others, a mory, particular associated wh the gay uc Digny, are only too happy to have the topic discsed -- so long as that discsn leads the directn of the Church changg s doctre on homosexual acts. As both a former homosexual activist and current fahful Catholic mted to chasty, I urge stead that all Catholics, lay and clergy, jo together to preach the fullns of the Church's teachg on this matter.

I do so not to make public that which should be private, but bee so much of the public discsn on this issue is eher biased or aloof om the actual liv of homosexual people. 1 I believe that offerg the wns of my journey om gay activism to chasty is necsary to help fill what has bee a vacuum the nversatn. Before readg Bonhoeffer my short Christian life had been marked primarily by my translatg siwalk gay-rights activism to siar activism the Anglin pew.

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Homosexual orientatn and the life I had built around were so central to my primary inty that I uld not unrstand how anyone uld object to what I was dog. Disapproval, doubts, objectns of all kds uld only be the rult of eher nfn about what Scripture says about homosexualy or outright bigotry.

After all, I was livg proof that homosexual people uld live a sexually active life which was both spirually and temporally satisfyg. As mted an activist as I was, I had to adm the shallowns and sheer improbabily of many gay-iendly theologians and scholars when me to Scripture and homosexual acts. Beyond the solid observatn that Scripture do not discs homosexual orientatn per se, 2 thors as diverse as John McNeill (formerly S.

When discsg what the apostle Pl "really" meant when he nmned homosexual acts Romans 1:18-23 and 1 Corthians 6:8-11, the thors alleged that Pl mt have been nmng somethg other than the homosexual relatnship of today sce he uld not have known anyone of nfsed homosexual orientatn. An argument for blsg homosexual acts was based on this reasong, and asked me to nclu that, had Pl known of the participants' orientatn, he would have approved of the acts, even though nothg his other letters dited this would be so. Likewise, the nmnatns agast homosexual acts Levic were dismissed wh the suggtn that the acts nmned there had more to do wh rual prostutn than wh "lovg" homosexualy.

19:1-25), the thors allege, not bee of homosexual offense, but bee the people of the towns were greedy, rpt, and hospable to strangers. Each of the, while claimg fily to tradnal scriptural exegis, took terpretatn a radilly new directn and ignored the strong possibily that greed, rptn, and hospaly might have gone hand--hand wh homosexual offense. Was reasonable to assume that homosexual acts had nothg to do wh the ci beg stroyed, view of the large part they played the drama of Lot's parture?

There were also problems wh how I saw "gay theology" lived out around me. Most gay Christians I knew differed ltle their liv om gay pagans, agnostics, and atheists.

Gay Christian worship servic, while sometim worshipful, were also often as sexually charged and "cisy"3 as most bars I vised. Early on I cid to try to make a nearby non-gay Epispal parish my spirual home, and my experience there, ntrastg sharply wh what I saw of gay "worship", forced me to adm that many of my arguments favor of gay Christiany were moled more on a theoretil ial than on practil experience. A fal source of pre-Bonhoeffer doubt me the relatnships I formed wh non-gay, theologilly orthodox Christians.