St. Josemaria Escriva, the greatest 20th Century commentator on the joys and sorrows of the modern Christian, once said this: “Marriage is for the soldiers and not for the General Staff of Christ’s army.” What did he mean? Those who are called to be closest to Christ have always been those who are unmarried. For example, when the Apostles ran and hid; who remained at the Cross? The widowed Blessed Virgin, the reformed party-girl and single-lady St. Mary Magdalene, and the unsullied and chaste St. John. For, those that Christ wanted nearest to Him, even during those humiliating last hours on the Cross – were not only invited to share in his limitless anguish and sorrow, and ultimate triumphant Resurrection, but also in His most intimate suffering. This is supremely evidenced in their lives, after the Death of Christ, of the three lone sentinels at the Cross: the Mother of God spending the rest of her days in relative solitude at Ephesus; Mary Magdalene retiring as a hermitess in France, and John surviving persecution, failed executions, and eventual imprisonment. It is my contention, that those who have experienced same-sex attraction are called to this same life of chastity, suffering, and sorrow. When I left the gay lifestyle and pornography, I very much took this to heart, although, in my case, I did nothing in those days according to what I knew or read, as I was completely ignorant as to all things concerning the Faith - I worked primarily by instinct: by some Grace from God that I never knew I had. Consequently, only a few months after appearing in my last porn film - I sat huddled inside a small cell at a remote French monastery. I prayed and I cried - I was shell-shocked, but, I kept saying to myself …I was alive; …I was alive. And, as I knew all too well - so many others were not.
In the Orthodox Christian tradition, there is an overall emphasis on the necessity and inevitability of “blessed mourning” or penthos. In the Western Church we have a somewhat analogous custom mainly seen in devotions: The Stations of the Cross, The Precious Blood, the Sacred Heart of Jesus, Our Lady of Sorrows, and the Seven Dolores; and in our own time with the fervor for Christ as Divine Mercy. Yet, from the earliest days of the Church, even before the Great Schism, there was a profound appreciation of the redemptive power in Sorrow; for instance St. Maximus wrote: “Tears do not ask for pardon, but rather earn it.” The later spiritual writer Francisco De Osuna, the predecessor of the great Spanish mystics of the Counter-Reformation, found that: “It may even be that sadness caused by his [God‘s] absence pleases the Lord even more than happiness, for our grief at lack of something reveals our great love for it. If we were quickly consoled for a loss, that would be a sign that our love was slight, but intense sadness is evidence of intense love, as in the case of the Magdalen who in her weeping said repeatedly: ‘They have taken my Lord and I do not know where they have placed him.’” St. John of the Cross would follow with much the same sort of thinking, but specifically pointing to why this sadness overwhelms the penitent: “It will happen that the soul’s greatest suffering will be caused by the knowledge of its own miseries.” As the former libertine Mary Magdalene embraced the Christian life, she too sought a sorrowful path towards ultimate redemption. For, in her suffering, and in that longing to be fulfilled through Christ, she showed her overwhelming perseverance and boundless dedication. I too wanted to be like the Magdelene, so, during my stay in France - I wad a pilgrimage to her relics at Vezelay. There, I wept - for myself; for all the sins I has so willfully and stupidly committed; for those who could not be there - for the forgotten; and all those who had been butchered and betrayed. For them, and for my sanity, I had made this journey.
Going back to the earliest Church Fathers, St. John Climacus, who lived in near isolation at then one of the most remote locations on Earth – Mt. Sinai, he wrote: “When our soul leaves this world we shall not be blamed for not having worked miracles, or for not having been theologians, or not having been rapt in divine visions. But we shall certainly have to give an account to God of why we have not ceaselessly mourned.” Around 1,400 years later, the Lord revealed the fruits of this mournful weeping to a simple and innocent Polish nun, He said: “You will save more souls through prayer and suffering than will a missionary through teachings and sermons alone.” Yet, how does this come about? He continued: “You must be annihilated, destroyed, living as if you were dead in the most secret depths of your being.” Soon after abandoning my self-imposed exile in France, and subsequent to drifting about a few other religious communities here in the US, I was handed “The Dairy of Divine Mercy.” Then, I knew that I was called to be a “missionary” of the interior life. For, as men and women, who have experienced same sex attraction, oftentimes from the depths of our earliest memories – we have known pain, confusion, and isolation. We have searched our hearts to understand these feelings, and this longing to comprehend occasionally drew a few of us closer to God; and, turned the rest against Him. For, we sympathized with the sufferings of Christ on the Cross, as we too had felt forsaken and alone; this is all intensified when we are among those who walked away from Him; because, when we return – we are like Peter, coming back to Christ where we weep bitterly (Matt 26:75). Yet, we are also much akin to Paul: “For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that. But I say to the unmarried, and to the widows: It is good for them if they so continue, even as I.” (1 Cor. 7:7-8). And, for those who suffer from same-sex attraction, herein are the two great lessons and directives from God: to spend our lives in reparation stripped of all artifice and deceptive hopes that linked us with our enslavement to homosexuality, and to serve wholeheartedly without encumbrance from the world.
Like those brave men and women who pray and sacrifice unceasingly behind the secluded walls of monasteries and convents, this is not an undemanding vocation, but our lot is even more difficult as we are destined to remain in the world, but also separate from it: watching the pain and sorrow of those still trapped in the gay lifestyle, feeling their anguish all over again – and, making amends for those “who do not believe…and do not hope.” For, if we do not pray for these poor souls; Who will? So it must be us; as we have been predestined to join an inner cloister of the one; there our lives must be dedicated to prayer. Then, and only then, do our lives make sense - as the past with its failures, the promise of hope in the present, and our power to change the future through sacrifice and prayer, will finally come together and redeem all. As Our Lady at Fatima said: “Pray, pray much and make sacrifices for sinners, for many souls go to hell because they have no one to pray and make sacrifices for them.” Now, as single men and women consecrated to Our Lord in chastity – we who have struggled and suffered with same-sex attraction are uniquely called and qualified to do this: as we have known the agony of homosexuality, have experienced its loneliness and felt the desolation and false allure of the gay lifestyle, survived to return to Our Lord, and then to dedicate the years we have left to personal sanctification, reparation for sins, and, most importantly, praying for those still lost. And, lastly to weep for those who are forgotten: “Blessed are they that mourn: for they shall be comforted.”
“For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins. Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee, That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted. As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.” (Dan. 3: 37-40)
“For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins. Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee, That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted. As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.” (Dan. 3: 37-40)