Miserere Nobis

Vergessen Sie, was Sie bisher über Gene wussten. Im Zeitalter der Epigenetik entscheiden Sie über Ihren Gencode mit!

Obwohl jede Zelle 20 000 Gene hat, verwendet sie nur einen kleinen Teil davon – und schaltet den Rest einfach ab. Warum und wie sie das tut und welche Konsequenzen das hat, erklärt die Epigenetik.

Hielt man bisher die DNA für einen unveränderlichen Code, so weiß man inzwischen, dass laufend kleine Moleküle oberhalb („epi“) der Nukleotid-Sequenz der DNA hinzugefügt oder wieder entfernt werden. Veränderte Markierungs-Muster werden dann von Speizial-Enzymen gelesen, die Schritte zum An- oder Abschalten von Genen einleiten.

Die durch die Markierung entstandene Information bildet das Epigenom – die chemisch veränderte Erbgut-Information DNA. Das Epigenom wiederum entscheidet über die Protein-Produktion der Zellen.

Diese Erkenntnisse sind revolutionär. Vorbei die Zeiten, in denen man dachte, ein Gen würde zwangsweise ein Verhalten hervorrufen. Tatsächlich hängt es von der Umwelt wie vom eigenen Verhalten ab, ob dieses Gen überhaupt „angeschaltet“ - oder gar verändert – wird.

Trotz gleicher Erbinformationen können also unterschiedliche Zellen oder auch unterschiedliche Lebewesen entstehen. So kann eine menschliche Stammzelle über 200 verschiedene Gewebe produzieren. Ob aus einer Bienenlarve eine Arbeiterin oder eine Königin wird, entscheidet das Epigenom, das Gene an- und abschaltet.

Verwendet wird letztendlich, was gebraucht wird. Zwar werden alle 20 000 menschlichen Gene laufend benötigt, aber nie gleichzeitig in einer einzigen Zelle.

Das Epigenom entscheidet aber nicht nur über die Verwendung, es speichert auch die Information – durch anfangs erwähntes Anhängen kleiner Moleküle an die DNA. Durch dieses Anhängen werden die Gene markiert und gegebenenfalls auch abgeschaltet. Diese Markierung ist in der Regel auch stabil. Es bedarf schon des Eingreifens durch Enzyme, um sie wieder zu lösen. Diese Flexibilität, die sich im An- und Abschalten von Genen zeigt, ist für unser Leben auch sehr wichtig: Das Epigenom kann somit auf Veränderungen reagieren – und diese sogar an die nächste Generation weiter geben. Es muss ja nicht immer das Rad von Neuem erfunden werden. Der veränderte Bauplan wird an die Nachkommen übertragen, sodass diese besser an ihre Umwelt angepasst sind.

Molekulare Mechanismen führen also zu einem stärkeren oder schwächeren Ablesen von Genen. Die auf ihnen befindliche Information wird aber nicht verändert. Dies wurde lange Zeit von der Fachwelt übersehen und revolutioniert die heutige Sichtweise.

Wissenschaftler haben durch die Epigenetik eine völlig neue Vorstellung davon bekommen, wie sich Lebewesen entwickeln und wie sie in einem komplexen Organismus zusammen arbeiten. Es reicht bei weitem nicht mehr, ein Gen zu präsentieren und damit schlüssige Entwicklungen folgern zu wollen.

Die Epigenetik kann und wird eine wichtige Rolle bei der Bekämpfung und Verhinderung von Krankheiten spielen – etwa beim Krebs.

Sie wird allerdings auch gesellschaftliche und politische Diskussionen nachhaltig beeinflussen: Nun kann eben nicht mehr behauptet werden, man werde zwangsweise homosexuell, weil man ein dementsprechendes (bisher allerdings noch nicht gefundenes) Gen habe. Diese Art von Steinzeit-Wissenschaft ist längst überholt und qualifiziert den Verwender derartiger Argumente als nicht informiert und nicht up-to-date. Das mag nun nicht mehr politisch korrekt, dafür aber umso wissenschaftlicher sein.

Was die klassische Genetik bisher nicht erklären konnte, scheint sich mittlerweile abzuzeichnen: offenbar können einzelne Merkmale vererbt werden, ohne dabei das Erbgut an sich zu verändern.

So fand man etwa heraus, dass die Einwohner eines Dorfes in Nordschweden länger lebten, weil ihre Großväter Hunger leiden mussten und die Gesundheit der Enkel genetisch beeinflussten. Das klassische Gen-Modell kann dies nicht erklären, da Gene nur sehr langsam und schrittweise durch die Evolution verändert werden, keinesfalls aber in einer oder zwei Generationen. Die DNA oder Proteine auf ihr wurden chemisch durch epigenetische Marker verändert – die Abfolge der DNA-Bausteine bleibt jedoch dieselbe. Allerdings ändert sich die Aktivität dieser Gene – bis hin zum völligen An- oder Abschalten. Die Zellen erhalten durch die Marker eine Art Handbuch dafür, wie sie mit den DNA-Bausteinen umgehen sollen. Diese Marker können dann auch vererbt werden, was aber nicht zwangsweise der Fall ist. So hat sich etwa der Stress von Rattenmüttern auf deren Nachkommen übertragen, die „automatisch“ ängstlicher waren.

Wichtig ist hierbei der Unterschied zwischen der epigenetischen Vererbung, also der Übertragung von der Mutter auf das Kind, und den generations-übergreifenden epigenetischen Effekten, der Prägung des Fetus im Mutterleib. Die Prägung etwa kann in der nächsten Generation wieder verschwinden.

Ob eine epigenetische Vererbung auch beim Menschen möglich ist, ist allerdings weiterhin umstritten. Epigenetische Prägung ist sehr wohl auch beim Menschen möglich, die epigenetische Vererbung nach bisherigem Wissensstand eher unwahrscheinlich.

In anderen Worten: Es hängt also von vielen verschiedenen Faktoren (etwa der Umwelt) ab, ob und in welcher Stärke Gene zum Tragen kommen oder ob sich ein Verhalten oder eine Veränderung von den Eltern auf die Kinder überträgt und diese prägt. Ein gegebener Gencode allein besagt noch wenig. Offenbar wird dieses „Handbuch“ des Umgangs mit der DNA aber nicht über mehrere Generationen vererbt. Letzteres wird wissenschaftlich allerdings noch diskutiert.

Bisher war man der Ansicht, dass nur spontane Gen-Mutationen – und nicht etwa die Umwelt - das Erbgut verändern. Dies wird in dieser Form von der Wissenschaft nicht mehr aufrecht erhalten. Die Markierungen auf den DNA-Basen haben das letzte Wort darüber, welches Gen verwendet wird und welches nicht – und in welcher Form. Dies geschieht sehr wohl in Anpassung an die Umwelt.

Augenblicklich ist man der Ansicht, dass die Epigenetik das Zusammenspiel zwischen den Zellen beeinflusst, nicht jedoch die Ausprägung neuer Funktionen oder Organe. Epigenetische Marker werden zwar vererbt, aber nur wenige davon. Bei Pflanzen werden epigenetische Veränderungen dauerhaft vererbt, bei Säugetieren ist das Epigenom spätestens in der dritten Generation wieder in seinem Ursprungs-Zustand.

Klar ist jedoch eines: Das bisherige wissenschaftliche Dogma, dass die Eigenschaften eines Organismus durch das Erbgut, dass ihm bei Geburt mitgegeben wird, unveränderlich und für alle Zeiten feststehen, ist gekippt. Das ist schlichtweg falsch.

Diese Erkenntnis kann in ihrer Tragweite gar nicht bedeutend genug eingeschätzt werden. Die Thesen von so manchen Hobby-Wissenschaftlern können somit schnell entkräftet werden.

Selbst geringfügige Umweltveränderungen können einen Einfluss auf unser Erbgut haben.

Diese Erkenntnis wird viele Wissenschaftsgebiete betreffen – unter anderem auch die Psychiatrie und Psychotherapie. Was bisher als unveränderlich galt und somit hingenommen und als moralisch akzeptabel gesehen werden musste (etwa Formen und Ausprägungen menschlicher Sexualität wie eben die Homosexualität), stellen sich nun in einem völlig anderen Licht dar. Dies bedeutet aber auch ein Ende der Verteufelung politisch nicht korrekter therapeutischer Ansätze. Wissenschaft muss sich vom Zeitgeist lösen und hiervon unabhängig forschen – und diese Forschungen auch veröffentlichen und auf ihrer Basis arbeiten dürfen.

Alles andere ist Gehirnwäsche mittels politischer Propaganda. Das allerdings hatten wir in der deutschen Geschichte schon einmal.

(Quellen: http://www.wissensschau.de/genom/epigenetik_und_epigenom.php, http://www.spektrum.de/thema/epigenetik/1191602, abgerufen am 15.06.2017)

Die Kirche muss Ergebnisse moderner Wissenschaft anerkennen und darf homosexuelles Verhalten nicht einfach ablehnen!

Ist dem wirklich so? Mal ganz abgesehen davon, dass es bisher nicht einen einzigen Beweis dafür gibt, woher homosexuelle Neigungen eigentlich kommen (wohl aber viele Hinweise auf die Bedeutung der Familie, Erziehung sowie eine genetische Veranlagung, die es uns unter bestimmten Bedingungen erleichtert, uns so und nicht anders zu verhalten. Allerdings gibt es bis heute keinen Hinweis auf ein "schwules Gen". Selbst wenn es dieses aber geben würde, würde es dem Ganzen keinen Abbruch tun, da wir mehr sind als nur Sklaven eines Gencodes!), hätte die Kirche ein Problem, wenn sie ihre Grundsätze sowie die Bibel jedes Mal umschreiben müsste, wenn "neue wissenschaftliche Erkenntnisse oder Theorien" veröffentlicht werden. Die Kirche hat immer die enge Verbindung von Glaube und Vernunft betont. Glaube muss vernünftig sein, um ihn vor sich selbst und anderen begründen zu können, geht aber über rein menschliches Vernunft-Empfinden hinaus. Auch kann die Kirche kein Spielball von Wissenschaftlern sein - noch dazu, wenn sich diese gerade bei diesem Thema uneinig sind. Ein zeitgemäßer Glaube ist etwas anderes als ein Glaube, der sich dem Zeitgeist unterwirft. Eine Kirche, die klare biblische Aussagen "uminterpretiert" oder gleich verwirft, hilft Menschen mit gleichgeschlechtlichen Neigungen nicht -ganz im Gegenteil. Homosexuelles Verhalten wurde in der überwiegenden Anzahl menschlicher Kulturen weltweit und zu allen Zeiten abgelehnt - und das lässt sich nicht alleine auf mangelndes Wissen oder die gesellschaftliche Diskriminierung schieben. Viele Menschen mit gleichgeschlechtlichen Neigungen berichten, wie sehr sich ihr Innerstes dagegen gesträubt hat, als sie diese Neigungen in ihrer frühen Jugend das erste Mal wahrgenommen haben. Und noch Jahre später berichten sie, dass dies unabhängig vom gesellschaftlichen Einfluss so war. Es scheint, als sei Heterosexualität als Standard von unserem Schöpfer so tief in unser Innerstes eingeschlossen worden, dass selbst hartnäckige Versuche, bereits Kinder und Jugendliche zu indoktrinieren und von der Attraktivität homosexuellen Verhaltens überzeugen zu wollen, nur sehr kurzfristige Erfolge haben, langfristig aber auf inneren Widerstand stoßen.

Menschen mit gleichgeschlechtlichen Neigungen ist mit Verständnis und Liebe zu begegnen. Es ist aber auch unsere Verantwortung als Christinnen und Christen, unsere Geschwister im Glauben zu ermahnen, wenn sie vom Weg abkommen und sich von Gott abwenden. Man kann nicht beides haben. Die Bibel sagt uns nicht: Du darfst nicht mit einem Mann liegen, wie man mit einer Frau liegt, außer du bist so geboren worden. Sie hat uns den Standard der heterosexuellen, monogamen Ehe vorgegeben - und diesen über Jahrtausende hinweg aufrecht erhalten. Es steht uns nicht zu, Gott spielen zu wollen und Seinen Willen eigenmächtig und willkürlich zu missachten oder nach Belieben umzuinterpretieren, wenn wir ihn nicht mehr als "zeitgemäß" ansehen.

Ist die sexuelle Neigung nun festgeschrieben oder veränderlich?

Hier widersprechen sich momentan einige wissenschaftliche Theorien, Forschungen und selbst Argumente von schwulen Aktivisten.

Hatte man bisher darauf gepocht, dass die menschliche Sexualität in Stein gemeißelt und damit unveränderbar ist, sprechen heute viele Wissenschaftler (und auch Schwule) von einer "Fluidität" der sexuellen bzw. auch der geschlechtlichen Identität.

Gestützt wird diese These neben wissenschaftlichen Forschungen auch von vielen Lebensberichten von Menschen mit gleichgeschlechtlichen Neigungen bzw. von Menschen allgemein. Sie berichten davon, dass sich ihre sexuelle Orientierung hinsichtlich der Intensität und Häufigkeit, aber auch hinsichtlich des Objekts der Begierde (homosexuell vs. heterosexuell) während ihres Lebens verschoben hat - von minimalen Änderungen bzw. hin zu dramatischen Wechseln.

Es wäre nicht wissenschaftlich und zudem ethisch verwerflich, die Authentizität dieser Aussagen generell in Zweifel zu ziehen bzw. außer Acht zu lassen.

Neuronale Plastizität

Unter neuronaler Plastizität versteht man die Eigenart von Synapsen, Nervenzellen oder auch ganzen Hirnarealen, sich zwecks Optimierung laufender Prozesse nutzungsabhängig in ihrer Anatomie und Funktion zu verändern. Je nach betrachtetem System spricht man dabei z. B. von synaptischer Plastizität oder kortikaler Plastizität.

Der Psychologe Donald O. Hebb gilt als der Entdecker der synaptischen Plastizität. Er formulierte 1949 die Hebbsche Lernregel in seinem Buch The Organization of Behavior.[1] Im Laufe der zweiten Hälfte des 20. Jahrhunderts gaben Forschungen immer mehr Aufschluss über die plastische Formbarkeit des Gehirns, selbst weit in das Erwachsenenalter hinein.

Synaptische Plastizität

Synaptische Plastizität ist ein Begriff, der die „aktivitätsabhängige Änderung der Stärke der synaptischen Übertragung“ beschreibt. Diese Änderungen können sowohl durch Änderungen der Morphologie als auch der Physiologie der Synapse verursacht werden. Synaptische Plastizität ist ein wichtiger Forschungsgegenstand der Neurowissenschaften, da sie – wie inzwischen direkt nachgewiesen – ein neurophysiologischer Mechanismus für Lernprozesse und Gedächtnis ist.[2]

Zur Erläuterung des Begriffs

Synaptische Aktivität / Übertragung: Synapsen können ruhen oder aktiv sein. An einer aktiven Synapse ist die präsynaptische Endigung erregt, das heißt, dort treten Aktionspotentiale auf. Es kommt zur Freisetzung von Transmittern in den synaptischen Spalt und ihrer Bindung an Rezeptoren der postsynaptischen Membran. Wird dadurch im postsynaptischen Neuron eine Antwort hervorgerufen, hat synaptische Übertragung stattgefunden. Die Antwort muss nicht notwendigerweise in einem Aktionspotential bestehen, sondern ist häufig unterschwellig.

Aktivitätsabhängigkeit: Das bedeutet, dass diejenigen Änderungen der Synapsen betrachtet werden, die deren Aktivität als Ursache haben. Im Gegensatz dazu gibt es z. B. entwicklungsbedingte Änderungen von Synapsen, die während des Wachstums und der Differenzierung des Nervensystems stattfinden und nicht notwendigerweise auch synaptische Aktivität voraussetzen.

Stärke der Übertragung: Damit ist gemeint, dass ein einzelnes Aktionspotential am präsynaptischen Endknöpfchen im postsynaptischen Neuron eine unterschiedlich starke Änderung des Membranpotentials bewirken kann. Je größer diese Änderung, desto stärker die Übertragung (und umgekehrt).

Je nach Dauer der synaptischen Veränderungen nach einer bestimmten Form der synaptischen Aktivierung unterscheidet man zwischen Kurzzeit- und Langzeitplastizität (short-term plasticity und long-term plasticity).

Kurzzeitplastizität: Die Änderung der Übertragungsstärke hält einige Millisekunden bis höchstens einige Minuten an.

Langzeitplastizität: Die Stärke der Übertragung ändert sich für viele Minuten bis einige Stunden, möglicherweise lebenslang.

Die Verstärkung der synaptischen Übertragung durch synaptische Plastizität bezeichnet man als Potenzierung, die Abschwächung als Depression (nicht zu verwechseln mit dem Krankheitsbild der Depression). Je nach Dauer spricht man von Langzeit-Potenzierung (long-term potentiation, LTP), Kurzzeit-Potenzierung (short-term potentiation, STP), Langzeit-Depression (long-term depression, LTD) und Kurzzeit-Depression (short-term depression, STD).

Synaptische Plastizität kann sowohl prä- als auch postsynaptisch verursacht sein.

Präsynaptisch: Dabei ändert sich die Menge des pro Aktionspotentials freigesetzten Transmitters oder die Geschwindigkeit der Wiederaufnahme des Neurotransmitters in die präsynaptische Zelle.

Postsynaptisch: Dabei ändert sich die Größe der postsynaptischen Antwort auf eine bestimmte Menge von Transmitter. Das geschieht z. B. durch Änderung der Menge von postsynaptischen Transmitter-Rezeptoren, durch die Modifikation dieser Rezeptoren (häufig durch Phosphorylierung oder Dephosphorylierung) oder durch die Bildung von Enzymen, die das Verhalten der Neurotransmitter im synaptischen Spalt verändern.

Prä- und postsynaptische Änderungen können gleichzeitig vorkommen.

Die Richtung der Änderung der synaptischen Übertragung und der Mechanismus, über den sie erfolgt, ist spezifisch für bestimmte Synapsen und bestimmte Arten der synaptischen Aktivität.

Neue Forschungsergebnisse deuten darauf hin, dass die synaptische Plastizität ebenso wie die Signaltransduktion und die Gedächtnisbildung im Gehirn auf molekularen Prozessen basiert, in denen reaktive Sauerstoffspezies als Signalüberträger fungieren. Ihre Bildung – vor allem aber die des Hyperoxids, scheint von der NADPH-Oxidase gesteuert zu werden.[3]

Für die Stabilisierung von synaptischen Veränderungen spielt die parallele Zunahme prä- und postsynaptischer Strukturen wie z. B. axonales Bouton, dendritischer Dornenfortsatz und postsynaptische dichte Membranregion (PSD) eine zentrale Rolle. Auf postsynaptischer Seite kommt hier den Scaffolding Proteinen PSD-95 und Homer1c eine besondere Bedeutung zu. Es konnte gezeigt werden, dass im Falle erregender Synapsen des Hippocampus eine Korrelation zwischen dem Ausmaß dauerhafter Vergrößerung dendritischer Dornenfortsätze und einer Zunahme der Proteine PSD-95 und Homer1c besteht.[4]

Kortikale Plastizität

Kortikale Plastizität ist ein Begriff, der die aktivitätsabhängige Änderung der Größe, Konnektivität oder Aktivierungsmuster von neuronalen Netzen beschreibt.

Mit dem Begriff der kortikalen Plastizität wird oftmals die Plastizität des gesamten Gehirns bezeichnet, obwohl dabei auch Regionen außerhalb des Kortex beteiligt sind, da die Prinzipien der kortikalen Plastizität keineswegs auf die Großhirnrinde (Kortex) beschränkt sind. Eine Konsequenz der Plastizität ist, dass eine gegebene Funktion im Hirn von einer Stelle zu einer anderen „wandern“ kann. Die modernen bildgebenden Verfahren haben hier zu einer Vielzahl von erstaunlichen Beobachtungen geführt, indem anatomische Funktionsverlagerung nach großräumigen Gehirnschäden beobachtet wurde, insbesondere – aber nicht nur – bei Kindern.[5][6]

Kortikale Plastizität und kortikale Karten

Die kortikale Organisation vor allem des Wahrnehmungsapparates wird oftmals als kartenähnlich bezeichnet. So laufen die Sinneswahrnehmungen vom Fuß an einer Stelle des Kortex zusammen, die des Schienbeines an einer anderen, benachbarten Stelle. Das Ergebnis dieser sogenannten somatotopischen Organisation der Sinneseindrücke im Kortex ähnelt einer Karte des Körpers (Homunculus). Diese Karten sind nicht starr, sondern plastisch. Das Fehlen von Sinneseindrücken von bestimmten Teilen des Körpers, zum Beispiel nach einer Amputation, führt dazu, dass die kortikale Karte sich derart verändert, dass der Bereich, der zuvor für den nun fehlenden Teil zuständig war, nun nach und nach die benachbarten, nach wie vor vorhandenen Teile des Körpers mitrepräsentiert. Dies kann in der Übergangszeit bei den Patienten zu seltsamen Falschwahrnehmungen führen. So fühlen sie manchmal nicht mehr vorhandene amputierte Gliedmaßen, da deren Repräsentation noch nicht vollends „gelöscht“ ist, aber bereits Nervensignale von benachbarten Regionen in den Bereich der früheren Repräsentation des verlorenen Körperteils eindringen.

Kortikale Karten können sich durch Training verändern. Beispielsweise konnte Alvaro Pascual-Leone zeigen, dass die kortikalen Karten der Finger bei einem zweistündigen Training einer Klavierfingerübung täglich nach einer Woche signifikant an Größe zunahmen. Anatomische Längsschnittarbeiten haben gezeigt, dass ein dreimonatiges Jongliertraining,[7] die Vorbereitung auf das Medizinphysikum,[8] aber auch ein 40 Stunden dauerndes Golftraining[9] zu deutlichen anatomischen Veränderungen in jenen Hirngebieten führt, die mit der Kontrolle der geübten Fertigkeiten betraut sind. Auch die Immobilisation des rechten Armes (wegen eines Armbruchs) für 2 Wochen führte zu einer Reduktion der kortikalen Dicke in den Motorarealen, welche die ummobilisierte Hand bzw. den mobilisierten Arm kontrollieren.[10]

Nachdem Forschung gezeigt hatte, dass herausragende Fähigkeiten in Sport, Kunst und Wissenschaft auch aufgrund von intensivem und häufigem Üben entstehen,[11] wurden aus neuroanatomischen und neurophysiologischen Vergleichen von Geübten und Nicht-Geübten wesentliche Rückschlüsse auf die Neuroplastizität gezogen. So haben Untersuchungen gezeigt, dass Geübte vor allem in jenen Hirngebieten, die mit der Kontrolle des Geübten assoziiert sind, anatomische und funktionelle Besonderheiten aufweisen.[12][13] Diese anatomischen Auffälligkeiten werden mit morphologischen Veränderungen an den Synapsen, dem Neuropil und den Neuronen in Verbindung gebracht.[13] Vor allem bei professionellen und semi-professionellen Musikern sind vielfältige anatomische und funktionelle Auffälligkeiten festgestellt worden, die auf Neuroplastizität zurückgeführt werden.[14][15]

Literatur

Lutz Jäncke: Lehrbuch Kognitive Neurowissenschaften. Huber Verlag, Bern 2013, ISBN 978-3-456-85004-7, S. 595–623.

Manfred Spitzer: Geist im Netz. Spektrum Akademischer Verlag, Heidelberg 1996, ISBN 3-8274-0109-7, S. 148–182.

Norman Doidge: The Brain That Changes Itself. Viking, New York 2007 (Deutsch: Neustart im Kopf: wie sich unser Gehirn selbst repariert. Übersetzung von Jürgen Neubauer. Campus-Verlag, Frankfurt am Main / New York 2008, ISBN 978-3-593-38534-1.)

Neustart im Kopf. Film, Regie: Mike Sheerin, Norman Doidge. (Kanada & Frankreich 2009, 70 min, Arte F) Deutsche Erstsendung Arte 18. November 2009.

Johann Caspar Rüegg: Neuronale Plastizität und Psychosomatik (1). In: Reinhold Haux, Axel W. Bauer, Wolfgang Eich, Wolfgang Herzog, Johann Caspar Rüegg, Jürgen Windeler (Hrsg.): Wissenschaftlichkeit in der Medizin. Teil 2. Physiologie und Psychosomatik. Versuche einer Annäherung (= Brücken ... Schriften zur Interdisziplinarität. Band 4). VAS, Frankfurt am Main 1998, ISBN 978-3-88864-249-4, S. 82–120.

Gerd Rudolf: Neuronale Plastizität und Psychosomatik (2). In: Reinhold Haux, Axel W. Bauer, Wolfgang Eich, Wolfgang Herzog, Johann Caspar Rüegg, Jürgen Windeler (Hrsg.): Wissenschaftlichkeit in der Medizin. Teil 2. Physiologie und Psychosomatik. Versuche einer Annäherung (= Brücken ... Schriften zur Interdisziplinarität. Band 4). VAS, Frankfurt am Main 1998, ISBN 978-3-88864-249-4, S. 121–130.

Einzelnachweise

1) Donald Oding Hebb: The Organization of Behavior: a neuropsychological approach. Wiley, New York 1949.

2) G. Yang, C. S. Lai, J. Cichon, L. Ma, W. Li, W. B. Gan: Sleep promotes branch-specific formation of dendritic spines after learning. In: Science. 344(6188), 2014, S. 1173–1178. PMID 24904169

3) K. T. Kishida, E. Klann: Sources and Targets of Reactive Oxygen Species in Synaptic Plasticity and Memory. In: Antioxid Redox Signal. 9, 2007, S. 233–244. PMID 17115936.

4) D. Meyer, T. Bonhoeffer, V. Scheuss: Balance and Stability of Synaptic Structures during Synaptic Plasticity. In: Neuron. Band 82, Nr. 2, 2014, S. 430–443, doi:10.1016/j.neuron.2014.02.031, PMID 24742464.

5) L. Feuillet, H. Dufour, J. Pelletier: Brain of a white-collar worker. In: Lancet. 370(9583), 2007, S. 262. PMID 17658396

6) Louis Buckley: The man with a hole in his brain: Scans reveal a fluid-filled cavity in the brain of a normal man. In: Nature News. 20. Juli 2007.

7) B. Draganski, C. Gaser, V. Busch, G. Schuierer, U. Bogdahn, A. May: Neuroplasticity: changes in grey matter induced by training. In: Nature. 427(6972), 2004, S. 311–312.

8) B. Draganski, C. Gaser, G. Kempermann, H. G. Kuhn, J. Winkler, C. Büchel u. a.: Temporal and spatial dynamics of brain structure changes during extensive learning. In: The Journal of neuroscience. 26(23), 2006, S. 6314–6317.

9) L. Bezzola, S. Merillat, C. Gaser, L. Jäncke: Training-induced neural plasticity in golf novices. In: Journal of Neuroscience. 31(35), 2011, S. 12444–12448.

10) N. Langer, J. Hänggi, N. A. Müller, H. P. Simmen, L. Jäncke: Effects of limb immobilization on brain plasticity. In: Neurology. 78(3), 2012, S. 182–188.

11) K. A. Ericsson, R. T. Krampe, T. Clemens: The role of deliberate practise in the acquisition of expert performance. In: Psychological Review. 100(3), 1993, S. 363–406, PDF.

12) A. May: Experience-dependent structural plasticity in the adult human brain. In: Trends Cogn Sci. 15, 2011, S. 475–482.

13) L. Jäncke: The plastic human brain. In: Restor Neurol Neurosci. 27(5), 2009, S. 521–539. PMID 19847074

14) T. F. Munte, E. Altenmuller, L. Jäncke: The musician’s brain as a model of neuroplasticity. In: Nature Reviews. Neuroscience. 3(6), 2002, S. 473–478.

15) L. Jäncke: Music drives brain plasticity. In: F1000 Biology Reports. 1, 2009, S. 1–6.

(Quelle: https://de.wikipedia.org/wiki/Neuronale_Plastizit%C3%A4t abgerufen am 06.09.2019)

Sexual Attraction Fluidity Exploration in Therapy (SAFE-T):

Creating a clearer impression of professional therapies that allow for change

Christopher Rosik, Ph.D.

During its May 27th, 2016, meeting, the board of the Alliance

for Therapeutic Choice and Scientific Integrity (ATCSI) voted unanimously to endorse new terminology that more accurately and effectively represents the work of Alliance therapists who see clients with unwanted same-sex attractions. The board has come to

believe that terms such as reorientation therapy, conversion therapy, and even sexual orientation change efforts (SOCE) are no longer scientifically or politically tenable. Among the many reasons the board felt it time to retire these older terms as much as possible were the following:

1. These terms imply that categorical change (from exclusive SSA to exclusive OSA) is the goal. This is a degree of change that is

statistically rare and not demanded of any other psychological experience as a condition of legitimate psychological care.

2. The current terms imply there is a specific and exotic form of therapy that is being conducted (not standard therapeutic modalities)

3. These terms imply that sexual orientation is an actual entity (i.e., the terms all reify sexual orientation as immutable).

4. The terms imply that change is the therapist’s goal and not that of the clients (i.e., it’s coercive rather than self-determined).

5. These terms (especially SOCE) do not differentiate between professional conducted psychotherapy and religious or other forms of counseling practice.

6. These terms have been demonized and/or developed by professionals completely unsympathetic to therapies that allow for change in same-sex attractions and behaviors.

This means that Alliance clinicians are immediately on the defensive as soon as they reference their therapeutic work in these terms.

For all these reasons and more, first the Alliance Executive Committee and then the Alliance Board discussed potential new terminology and finally settled upon the name "Sexual Attraction Fluidity Exploration in Therapy" (the acronym of which is SAFE-T). The Board believes this term has many advantages that commend its usage. First, it addresses all of the concerns noted above. It does not imply that categorical change is the goal and in so doing

create unrealistic expectations for many clients. Nor does it imply that change which is less than categorical in nature cannot be meaningful and satisfying to clients. It also makes clear that

SAFE can occur in any number of mainstream therapeutic modalities. Furthermore, by focusing on sexual attractions it avoids the implicit assertion that orientation changes or that orientation as

an immutable reality even exists. By stressing therapeutic exploration, the new term accurately conveys that the therapist is not being coercive but merely assisting individuals in a client-centered examination of their sexual attractions. The Board also appreciated the fact that the acronym SAFE-T immediately challenges portrayals of the professional therapy utilized by

Alliance clinicians as harmful.

Scientifically, the fluidity of sexual orientation (and, for our purposes, especially same-sex attractions) for many women and men is now beyond question (Diamond & Rosky, 2016; Katz-Wise, 2015; Katz-Wise & Hyde, 2015). The language of SAFE-T highlights this reality and points to human experience that cannot be denied, again without the complicating focus on orientation. The only counterarguments to SAFE-T on fluidity grounds might be that therapy-assisted fluidity has not been proven to occur and such efforts could be harmful. These arguments are much easier to defend against with SAFE-T than when one is trying to defend implications of complete orientation change. First, we know that sexual attraction fluidity occurs in response to relational and environmental contexts, the very factors that therapists routinely

address in their work (Manley, Diamond, & van Anders, 2015).

Second, there is research in progress to support the occurr

ence of therapy-assisted sexual attraction fluidity (Santero,

Whitehead, & Ballesteros, 2016; Pela & Nicolosi, 2016), not to mention a rich history of past research, as good as any research of its era (Phelan, Whitehead, & Sutton, 2009). Finally, recent research on “ex-ex-gays” (e.g., Bradshaw, Dehlin, Crowell, & Bradshaw, 2015; Flentje, Heck, & Cochran, 2013) tells us no more about SAFE-T than research focused on divorced consumers of

marital therapy would tell us about its safety and efficacy. While it

is reasonable to conclude that more research is needed to better comprehend the extent of therapy-assisted sexual attraction

fluidity, denying the potential for such a therapeutic process

would seem to be much more a matter of ideological compulsion than it is one of theoretical or scientific implausibility.

Due to all of these important considerations, the ATSCI Board encourages Alliance members and supporters to join them in employing the terminology of SAFE-T in their professional work. One might say, for example, “I practice a cognitive form of SAFE-T” or “I practice SAFE-T from an interpersonal perspective” or “There is no scientific basis for banning any form of SAFE-T” or even “I don’t do SOCE, I only practice SAFE-T.” Because this term

represents what Alliance clinicians actually do in a scientifically accurate and defensible manner, the Board anticipates that the professional interests of these therapists and the public policy

interests of supporters will be much better served by SAFE-T.

References

Bradshaw, K., Dehlin, J. P., Crowell, K. A., & Bradshaw, W. S. (2014).

Sexual orientation change efforts through psychotherapy for LGBQ individuals affiliated with the Church of Jesus Christ of Latter-Day Saints.

Journal of Sex & Marital Therapy.

Advance online publication. doi: 10.1080/0092623X.2014.915907

Diamond, L. M., & Rosky, C. (2016). Scrutinizing immutability: Research on sexual orientation and its role in U. S. legal advocacy for the rights of sexual minorities.

The Journal of Sex Research. Advance online publication. doi: 10:1080/00224499.2016.1139665

Flentje, A., Heck, N. C., Cochran, B. N. (2013). Sexual reorientation therapy interventions: Perspectives of ex-ex-gay individuals.

Journal of Gay & Lesbian Mental Health, 17, 256-277. doi: 10.1080/19359705.2013.773268.

Katz-Wise, S. L. (2015). Sexual fluidity in young adult women and men: Associations with sexual orientation and sexual identity development.

Psychology & Sexuality, 6, 189-208.

doi: 10.1080/19419899.2013.876445

Katz-Wise, S. L., & Hyde, J. S. (2015). Sexual fluidity and related attitudes and beliefs among young adults with a same-gender orientation.

Archives of Sexual Behavior, 44, 1459-1470. doi: 10.1007/s10508-

014-0420-1

Manley, M. H., Diamond, L. M., & van Anders, S. M. (2015). Polyamory, monoamory, and sexual fluidity: A longitudinal study of identity and sexual trajectories.

Psychology of Sexual Orientation and Gender Diversity, 2, 168-180.

doi: 10.1037/sgd0000107

Pela, C., & Nicolosi, J. (2016, March).

Clinical outcomes for same-sex attraction distress: Well-being and change.

Paper presented at the Christian Association for Psychological

Studies conference, Pasadena, CA.

Phelan, J. E., Whitehead, N., & Sutton, P. M. (2009). What the research shows: NARTH’s response to the APA claims on homosexuality.

Journal of Human Sexuality, 1, 5-118.

Retrieved from , http://www.scribd.com/doc/115507777/Journal-of-

Human-Sexuality-Vol-1

Santero, P. L., Whitehead, N. E., & Ballesteros, D. (2016).

Effects of Therapy on U.S. Men who have Unwanted Same Sex Attraction. Manuscript submitted for publication.

AN EX-GAY COMMUNITY RESPONSE TO: “Genome-wide scan demonstrates significant linkage for male sexual orientation” 17 November 2014 [1]

11-18-2014

Media outlets are flush with the rush to promote yet another inconclusive hypothesis attempting to tie biological factors to the penchant for homosexual behavior. After an unusual 7 year tweaking before release, Dr. Alan Sanders of NorthShore University HealthSystem Research Institute et al, compared the genes of 409 gay twin brothers (the largest twin sampling to date). The team argues that they found linkages to the X Chromosome 8 region and Xq28 but were unable to cite any actual gene. This runs contrary to the conclusions of eight other international twin studies examining the same notion[2] with the exception of Dr. Dean Hamer’s claim to find Chromosome 8 involvement 20 years ago but also failing to find any actual gene.

The inability to find and verify gene involvement makes the entire exercise of identifying linkages fruitless since there can be no linkage between non-existent entities. This leaves wide open the interpretation of what these researchers are seeing within these chromosome bands. Sanders himself describes his results as, “not proof but a pretty good indication.” An indication of what remains to be seen. Meanwhile, the reaction by genetic experts ranges from skeptical to completely dismissive. Dr. Robert Green, medical geneticist at Harvard Medical School called the study, “intriguing but not in any way conclusive” and Dr. Neil Risch, genetics expert at UC San Francisco states the data is too statistically weak to suggest any linkage (with homosexual preference.)[3]

Of bizarre concern is Sander’s use of a deprecated genetic method. Genetic linkages have been replaced with GWA (genome-wide association) methodology in genetic science which gives a higher, but still not guaranteed, association between a given gene and a behavior. Sanders admitted it would have been the preferable approach but it was the only way to try to expound on Hamer’s failed attempt 20 years ago. Ken Kendler, an editor at Psychological Medicine admitted it was a surprise to see Sanders submit a study using the old technique and Sanders admits that one publication turned down his submission outright.[4] Sanders has announced his intention of a GWA study using an even larger sample group.

It is the opinion of most in the ex-gay community that scientific research would be better utilized addressing the knowns of same-sex attraction, such as the high child sexual abuse and childhood trauma histories found in research which is more results oriented by healing traumas that often lead to same-sex attractions and therapies that eliminate unwanted same-sex attraction. This more appropriately achieves the goals of the American Psychological Association’s vow to patient self-determination. Much like the already proven genetic components of depression and anxiety disorders, genetic involvement only contributes to predilection and has no bearing at all on outcomes. Thus, any genetic discovery while interesting is irrelevant to ultimate behavioral self-management and choice.

[1] “Genome-wide scan demonstrates significant linkage for male sexual orientation”

A. R. Sanders, E. R. Martin, G. W. Beecham, S. Guo, K. Dawood, G. Rieger, J. A. Badner, E. S. Gershon, R. S. Krishnappa, A. B. Kolundzija, J. Duan, P. V. Gejman and J. M. Bailey

Department of Psychiatry and Behavioral Sciences, NorthShore University HealthSystem Research Institute, Evanston, IL, USA

[2] "EIGHT MAJOR STUDIES of identical twins in Australia, the U.S., and Scandinavia during the last two decades all arrive at the same conclusion: gays were not born that way."Dr. Neil Whitehead is author of the book, "My Genes Made Me Do It" – a scientific look at sexual orientation (1999/USA; revised 2nd edition, 2010) and over 140 published scientific papers.

[3] “Study Suggests Genetic Link for Male Homosexuality”, November 17th, 2014, Associated Press.

[4] “Study of gay brothers may confirm X chromosome link to homosexuality”, 17 November 2014, AAAS Science Magazine.

John Ozanich, VP The Jason Foundation

The Guardian: Male sexual orientation influenced by genes, study shows

FOR IMMEDIATE NOTICE - We want to jump on this new hack article right away because we've been down the Xq28 road before and you know you will be brow beaten with these "facts" ad nauseum. For anyone literate - we've highlighted the laughable holes for you:

"A region of the X chromosome called Xq28 had some impact on men's sexual behaviour – though scientists have no idea which of the many genes in the region are involved, nor how many lie elsewhere in the genome.

Another stretch of DNA on chromosome 8 also played a role in male sexual orientation – though again the precise mechanism is unclear.

Researchers have "speculated" in the past that genes linked to homosexuality in men "may" have survived evolution because they happened to make women who carried them more fertile. This "may" be the case for genes in the Xq28 region, as the X chromosome is passed down to men exclusively from their mothers.

"The work has yet to be published..."

...he found that [only] 33 out of 40 gay brothers inherited similar genetic markers...

The gene or genes in the Xq28 region that influence sexual orientation have a limited and variable impact. Not all of the gay men in Bailey's study inherited the same Xq28 region. -->The genes were neither sufficient, nor necessary, to make any of the men gay.<--

The flawed thinking behind a genetic test for sexual orientation is clear from studies of twins, which show that the identical twin of a gay man, who carries an -->exact<-- replica of his brother's DNA, is more likely to be straight than gay. That means even a perfect genetic test that picked up every gene linked to sexual orientation would still be less effective than flipping a coin.

However, we don't know where these genetic factors are located in the genome.

"We found evidence for two sets [of genes] that affect whether a man is gay or straight. But it is not completely determinative; there are certainly other environmental factors involved." [Women must simply just be of some other species or don't have genes.]

13 February 2014

http://www.theguardian.com/science/2014/feb/14/genes-influence-male-sexual-orientation-study

The Science about Same Sex Attractions

SSA Speech
Secular Presentation

The Science about Same Sex Attractions

I appreciate being able to speak to the Traditional Value Club through Sinclair Community College. I have always believed that college is a place where various views can be presented and discussed, allowing each person to decide for themselves what they want to believe. I am well aware there are differences of opinion on the subject of Same Sex Attractions. I believe that the human race has freewill and choices can be made. I am also aware that in country we believe in freedom of speech

My background and how I got into this work:

I have been an ordained clergyman for many years, pasturing churches and counseling individuals with various personal and marital issues.   In 1986 a number of men in my community were arrested for importuning in a city park. Being a compassionate person, I told my wife I wish there was a way to help men like this who struggle with Same Sex Attractions and possibly are addicted to sex. I attended a seminar on gender identity so I could better understand same sex attractions. After completing this training, I founded New Pathways a Christian ministry to assist individuals who wish to change their lifestyle. This is my 24th year in this work helping individuals. People come for help because they are not happy with their Same Sex Attractions. Many have been married and wish to remain married. Others come for religious reasons. And still others for other personal reasons. There is no ill will toward anyone who does not wish to change their lifestyle. I have worked with some who decided they did not want to change and they quit either counseling or group. There is no animosity toward them or anyone else. I have several friends who are in the gay lifestyle.

I worked to complete my education in counseling. In 1992, I began formal counseling under the supervision of a psychologist. In 2004, I began counseling in a private practice. I continue as a pastor of small church because it keeps me in church ministry and they cannot afford a full-time pastor. My licensing is through the National Christian Counselors Association and I have a certification through them as a Sexual therapist. NCCA is a national religious organization who trains people in pastoral counseling. Through them I am a Licensed Clinical Pastoral Counselor. My counseling is done under the auspices of the Church of God of Cedarville.

My religious faith teaches me that if a person seeks help for any spiritual or psychological issue and I have the ability to assist them, I should try to meet that need the best way I can.

I believe religious faith and science are not on opposite poles, they can work together to achieve a common goal. I wanted to know what research has been done in this field. I began to research and have discovered some interesting facts regarding persons who are Same Sex Attracted. I am an avid reader and so I have read most of the literature on this subject. Just in the field of psychology I have over 300 books beside probably another 12 dozen religious books. A number of studies have been done over the past thirty years, investigating the causes of Same Sex Attractions and behaviors. I first began this research at the Medical Library at Wright State University and through other organizations that study the psychology of Same Sex Attractions. I found a number of organizations, including different religious bodies who believe same sex attractions can be changed. I have deep respect for all those who research in this field. Some of the major studies performed have been hypothalamus studies, identical twin studies, hormonal studies, genetics and several minor studies, on smell and finger length.

An interesting fact is that the researchers themselves have stated they have not proved inconclusively that anyone is born gay. Every researcher has admitted that psychological and social influences play a large part in the development of Same Sex Attractions. That is the premise upon which I work- that there are psychological and social influences that create a sexual desire for someone of the same sex.

I have studied several of the major research studies done within the past 30 years. Good research is based upon large-random examples covering a number of different groupings. This includes racial, economic, geographic regions and religious groups. Also,   researcher must be able to replicate a study. I have found that replication of studies has not produced the desired results of the researchers.

Factors studied have been-

1.   Simon LeVay studied the hypothalamus. This study was mostly done on men who died of aides while in prison. The study first of all was too narrow because of the number of men used in this study. The study should have been broader in scope covering many different people groupings and from many different locations across the nation. It is difficult to study the hypothalamus because it requires a cadaver. The hypothalamus in these men was smaller than the normal man. The question is, did aids cause the reduction of the size or did their behaviors over several years cause the reduced size? No one knows. William Byrne, another research scientist could not duplicate LeVays research. That is a significant point about this study.

2.   Baily & Pillard researched identical twins. The identical twin study reported that 52% of the gay men were both gay, while 48% of identical twins were not gay. Identical twins are alike in most areas of life. They carry the same genetic makeup so what caused the differences? Michael King and Elizabeth McDonald and Wm Byrne and Bruce Parsons could not replicate the same patterns as did Baily and Pillard.

3.   I have twice sat under the teachings of Neil Whitehead, a research scientist from New Zealand. He teaches in the field of genetics. The study in genetics is extremely complex. Some of the findings in this field are:

a. No generally determined human behavior has yet been discovered.
b. Genetically dominated behaviors have only been found in very simple organisms.
c. A genetically denominated homosexual trait cannot suddenly appear and disappear in families. One psychiatric researcher reported, If the trait was 50 % inheritable and each family in the initial study had ten members in the family- 4 grandparents, 2 parents, and 4 children- detecting one of the genes would require studying 2000 people. Replicating that finding would require studying another 8000 people. To find and confirm each additional gene, researchers would need to go through this whole process over and over again. Suddenly, youre talking about tens of thousands of people and years of work and millions of dollars. No study has come close to meeting these requirements.

These studies have helped those who come to me and to my ministry to have hoped that they can change their behaviors and understand their deepest SSA desires.   I am well aware there are those who object to this belief system. I am reminded that the human race has freewill and therefore choices are made throughout life. Also, we live in a country that believes in freedom of speech.
What have I come to believe about Same Sex Attractions?

I believe the home is the basic training ground for life. The home is the most important institution that exists in our world. The attitudes and behaviors within the family mold the minds and hearts of every human being. As the home goes, so goes the country and the world. The parents instill in their children values and beliefs that affect the future of that child.

Gender disparity can be developed very early in a childs life. Many times children make decisions at a very young age. How the mother and father function together, and with their children forms concepts that eventually are believed by the children. Sibling and peer interactions also play a part in child development. Dr. Kenneth Leymen writes about birth order and how it affects a childs development. I like the teachings of John Bradshaw and many other who write in the field of psychology. Their writings resonate with me.

What important attitudes and practices should be a part of the home? There are many but here are a few important ones that affect a persons gender identity.
   1. Appropriate same sex attitudes and behaviors on the part of both parents are important. Parents who criticize each other can cause a child to reject their own gender out of fear of that parent or even to dislike that parent.
   2. Parents help their children to become aware of the different sex roles within the family. A confusion of sex roles may cause confusion in childrens gender roles.
   3. Parents help their children to understand each childs uniqueness.
   4. Rigid gender roles in a family confuses a childs proper development
   of their own gender.
   5. Favoritism also affects a childs sense of who they are.
   6. Abuse in any form, whether physical, mental or especially sexual abuse
   creates a feeling of not liking their gender.
   7. And finally a childs own perceptions stemming from their own    personality helps them to form beliefs that will affect them all through
   life unless they find help to understand themselves.

Beyond the family, children also respond to many other environmental factors which affect their perceptions of self.
I thank you for the opportunity to share my views today.

(Elton M.)

The APA

Clarifying The Misinformation About Homosexuality
Attributed To The APA - American Psychiatric Association
And To The APA - American Psychological Association

According to the APA - American Psychological Association, as of Dec 2011 there are no scientific findings that a person is born homosexual. "No findings have emerged that permit scientists to conclude that sexual orientation is determined by any particular factor or factors."

The 1973 APA " American Psychiatric Association's decision to remove homosexuality from the list of mental illnesses (DSM) was not based on any new scientific or psychological findings regarding homosexuality. In addition the APA acknowledged that "a significant proportion of homosexuals" can "change their sexual orientation."

A 2010 peer reviewed study published in The Journal of Men's Studies found that men experiencing unwanted homosexual attractions seeking sexual orientation change experienced a decrease in homosexual feelings and behavior, an increase in heterosexual feelings and behavior, and a positive change in psychological functioning."

The political correctness of the APAs and their loss of scientific objectivity.

Past APA President, Dr. Nicholas Cummings, testifying how the "APA is politically based rather than scientifically based" as well as confirming the research that reports that change is possible."

Dr. Jeffrey Satinover M.D., Ph.D in his book titled: Homosexuality and the Politics of Truth, expands upon how the APA was driven by politics, not science."

APAs' political bias on reparative or change therapy is blatant. They cite no scientific studies of harm. Rather, they use terms such as "expressed concerns" "no scientifically adequate research to show that therapy is safe or effective." "it seems likely promotion of change therapies reinforces stereotypes."

Dr. A. Dean Byrd, Ph.D., MBA, MPH reviews a book titled: Destructive Trends in Mental Health: The Well-Intentioned Path to Harm. (Edited by Rogers H. Wright and Nicolas A. Cummings, 2005.) The book exemplifies how The APA has chosen ideology over science."

Fact 1:

Excerpt:

"There is no consensus among scientists about the exact reasons that an individual develops a heterosexual, bisexual, gay, or lesbian orientation. Although much research has examined the possible genetic, hormonal, developmental, social, and cultural influences on sexual orientation, no findings have emerged that permit scientists to conclude that sexual orientation is determined by any particular factor or factors."

Fact 2:

The 1973 APA American Psychiatric Associations decision to remove homosexuality from the list of mental illnesses (DSM) was not based on any new scientific or psychological findings regarding homosexuality. In addition the APA acknowledged that a significant proportion of homosexuals can change their sexual orientation.

The following are excerpts from the official policy document on homosexuality approved by APA Assembly and Board of Trustees. These are position statements that define APA official policy on specific subjects.

Excerpts:

Modern methods of treatment enable a significant proportion of homosexuals who wish to change their sexual orientation to do so.

We acknowledge that by itself [homosexuality] does not meet the requirements for a psychiatric disorder. Similarly, by no longer listing it as a psychiatric disorder we are not saying that it is normal or as valuable as heterosexuality."

"Psychiatrists' will continue to try to help homosexuals who suffer from what we can now refer to as Sexual orientation disturbance, helping the patient accept or live with his current sexual orientation, or if he desires, helping him to change it."

"No doubt, homosexual activist groups will claim that psychiatry has at last recognized that homosexuality is as normal as heterosexuality. They will be wrong. In removing homosexuality per se from the nomenclature we are only recognizing that by itself homosexuality does not meet the criteria for being considered a psychiatric disorder. We will in no way be aligning ourselves with any particular viewpoint regarding the etiology or desirability of homosexual behavior."

"Therefore, this change should in no way interfere with or embarrass those dedicated psychiatrists and psychoanalysts who have devoted themselves to understanding and treating those homosexuals who have been unhappy with their lot. They, and others in our field, will continue to try to help homosexuals who suffer from what we can now refer to as Sexual orientation disturbance, helping the patient accept or live with his current sexual orientation, or if he desires, helping him to change it."

Fact 3:

2010 peer reviewed study published in The Journal of Mens Studies found that men experiencing unwanted homosexual attractions seeking sexual orientation change experienced a decrease in homosexual feelings and behavior, an increase in heterosexual feelings and behavior, and a positive change in psychological functioning."

NARTH Summary of a Newly Published Study on Sexual Orientation Change Efforts

Summary Written by Benjamin Erwin, Ph.D.

Karten, E. Y., & Wade, J. C. (2010). Sexual orientation change efforts in men: A client perspective. The Journal of Mens Studies, 18, 84-102.

March 1st, 2010 - Dr. Elan Y. Karten and Dr. Jay C. Wade authored a study published in the Journal of Men's Studies investigating the social and psychological characteristics of men experiencing unwanted homosexual attractions seeking sexual orientation change efforts (SOCE). This study was based on Dr. Karten's doctoral dissertation at Fordham University, New York, under the direction of Dr. Jay Wade.

Karten and Wade make both timely and significant contributions to the body of evidence understanding SOCE. They investigated self-reported change, which factors were statistically associated with change, and which treatment interventions and techniques were perceived by clients to be most helpful. The authors specifically investigated whether male identity, sexual identity, high religiosity, psychological relatedness to other men, gender role conflict regarding affection between men, and marital status would be related to self-reported change in sexual and psychological functioning.

Karten & Wade found that overall clients experienced "a decrease in homosexual feelings and behavior, an increase in heterosexual feelings and behavior, and a positive change in psychological functioning." The researchers discovered that the most significant factors correlating to successful SOCE were reduced conflict in expressing nonsexual affection with other men, being married, and feeling disconnected with men prior to treatment.

This study provides significant empirical evidence to factors related to SOCE. Although several meta-analysis reviews have shown the efficacy of SOCE (e.g. Byrd & Nicolosi, 2002; Jones & Yarhouse, 2000), Karten and Wade provide insight into which factors play a significant role in the change process. Such factors, like reduced conflict in expressing nonsexual affection with men, provide valuable empirical evidence that homosexual thoughts and feelings are greatly influenced by social and psychological factors. Such factors include one's sense of gender identity and relatedness to other men. Daryl Bem's theory, that the "Exotic Becomes Erotic," is another way to summarize this social constructive viewpoint. This suggests that the absence/presence of healthy male relationships plays a critical role in the development/treatment of homosexuality.

For clinicians and clients currently involved with SOCE, this study highlights the importance of developing appropriate nonsexual male relationships. Participants perceived the most helpful interventions to be a men's weekend/retreat, a psychologist, and a mentoring relationship. Considering the above findings regarding the significance of male identity and nonsexual affectionate relationships with other men, it is notable that at least two of these interventions involve healthy relationship development with men. In addition, participants perceived the two most helpful techniques to be understanding better the causes of one's homosexuality and one's emotional needs and issues and developing nonsexual relationships with other men.

Karten and Wade also found that SOCE actually helped psychological functioning. This is in direct contradiction to the APA's executive summary from Appropriate Therapeutic Responses to Sexual Orientation that states "there was some evidence to indicate that individuals experienced harm from SOCE" (pg. 3). Any psychological intervention or technique has the risk to produce uncomfortable feelings and harm. Ethical guidelines dictate that informed consent statements disclose this fact to clients. However, it is a double standard to assume that SOCE produces any significantly different effects for clients than any other form of psychotherapy or counseling. Karten & Wade provide valuable evidence that SOCE is not contraindicated, but in fact helps psychological functioning.

This study reflects that mainstream literature is beginning to give voice to scientific research and empirical inquiry regarding SOCE. Although such research may not be considered politically correct, Karten and Wade should be praised for their courage to investigate such issues, and Fordham University should be lauded for sponsoring it. Karten and Wade have followed similar pioneers such as Dean Byrd who asserts "though such research into sexual reorientation may be viewed as politically incorrect, no longer can it be ignored. Sociopolitical concerns must not interfere with the scientist's freedom to research any reasonable hypothesis, or to explore the efficacy of any reasonable treatment."

While some would encourage practitioners to provide "affirmative" treatments but "not to aim to alter sexual orientation" (APA's executive summary, pg. 6), SOCE seeks to honor client self-determination. It is ironic that as society promotes self determination and autonomy, efforts to restrict the research and practice of SOCE actually discriminate against the self determination and autonomy of those with unwanted homosexual attractions. The Journal of Men's Studies should be commended for their integrity in publishing honest research regardless of popular political sentiment. Perhaps other journals and scholarly publications will follow suit.

Fact 4: The political correctness of the APAs and their loss of scientific objectivity.

Past APA President, Dr. Nicholas Cummings, testifying how the "APA is politically based rather than scientifically based" as well as "confirming the research that reports that change is possible."

"In a rousing address, American Psychological Association Past-President Dr. Nicholas Cummings shared his experience from his 60-year career as a psychologist and clinician. Dr. Cummings said that he has always been a champion of gay rights, and during his many years of leadership within the American Psychological Association, he influenced the organization to support many causes, including gay issues.

However, as a scientist, he began to have serious concerns over the direction the APA eventually was taking in becoming more influenced by politics than by science. He began to write extensively on the ways that the APA is politically based rather than scientifically based, describing one of his recent books, "Eleven Blunders that Cripple Psychotherapy in America" (Routledge, 2008).

He described his own experience in treating homosexuals for various issues, including men and women who were troubled with unwanted homosexual attractions. Dr. Cummings says he personally worked with homosexual clients who went on to marry and live heterosexual lives, confirming the research that reports that change is possible."

Dr. Jeffrey Satinover M.D., Ph.D in his book titled: Homosexuality and the Politics of Truth, expands upon how the APA was driven by politics, not science."

Excerpt from page 32:

"The APA (American Psychiatric Association) vote to normalize homosexuality was driven by politics, not science. Even sympathizers acknowledged this. Ronald Bayer was then a Fellow at the Hastings Institute in New York. He reported how in 1970 the leadership of a homosexual faction within the APA planned a "systematic effort to disrupt the annual meetings of the American Psychiatric Association."(3) They defended this method of "influence" on the grounds that the APA represented "psychiatry as a social institution" rather than a scientific body or professional guild."

Excerpt:

"All major national mental health organizations have officially expressed concerns about therapies promoted to modify sexual orientation. To date, there has been no scientifically adequate research to show that therapy aimed at changing sexual orientation (sometimes called reparative or conversion therapy) is safe or effective. Furthermore, it seems likely that the promotion of change therapies reinforces stereotypes and contributes to a negative climate for lesbian, gay, and bisexual persons."

Excerpt from the review:

"The authors condemn the APA for providing forums only for their preferred worldviews. They particularly note how psychology is undermined when APA makes resolutions and public policy statements on issues for which there is little or inadequate science. Such prostitution of psychology by activist groups within APA is contributing, they say, to the profession's demise as a scientific organization. "Psychology and mental health," Cummings says, "have veered away from scientific integrity and open inquiry, as well as from compassionate practice in which the welfare of the patient is paramount" (p. xiii).

Cummings and Wright note that "psychology, psychiatry, and social work have been captured by an ultraliberal agenda" (p. xiii) with which they personally agree regarding quite a few aspects, as private citizens. However, they express alarm at the damage that such an agenda is wreaking on psychology as a science and a practice, and the damage that is being done to the credibility of psychologists as professionals.

They reference a principle enunciated by former APA president Leona Tyler, where the advocacy of APA as an organization should be based upon "scientific data and demonstrable professional experience," (p. xiv) leaving individual psychologists or groups of psychologists to advocate as concerned, private citizens. But they decry the "agenda-driven ideologues" in APA who erode psychology as a science. As they note, "The APA has chosen ideology over science, and thus has diminished its influence on the decision-makers in our society" (p. xiv).

"Gay Activism in APA

The issue of homosexuality is illustrative of how political correctness and a narrow definition of diversity have dominated APA. Wright notes: In the current climate, it is inevitable that conflict arises among the various subgroups in the marketplace. For example, gay groups within the APA have repeatedly tried to persuade the association to adopt ethical standards that prohibit therapists from offering psychotherapeutic services designed to ameliorate gayness, on the basis that such efforts are unsuccessful and harmful to the consumer. Psychologists who do not agree with this premise are termed homophobic.

Such efforts are especially troubling because they abrogate the patient's right to choose the therapist and determine the therapeutic goals. They also deny the reality of data demonstrating that psychotherapy can be effective in changing sexual preferences in patients who have a desire to do so (pp. xxx).

"The author's view of the 1973 and 1974 decisions reclassifying homosexuality is worthy of quoting here:

The Diagnostic and Statistical Manual of the American Psychiatric Association yielded suddenly and completely to political pressure when in 1973 it removed homosexuality as a treatable aberrant condition. A political firestorm had been created by gay activists within psychiatry, with intense opposition to normalizing homosexuality coming from a few outspoken psychiatrists who were demonized and even threatened, rather than scientifically refuted.

Psychiatry's House of Delegates sidestepped the conflict by putting the matter to a vote of the membership, marking the first time in the history of healthcare that a diagnosis or lack of diagnosis was decided by popular vote rather than scientific evidence (p. 9).

The authors do not complain about what was done, but rather, how it was done. The co-author (Cummings) of the chapter not only agrees with the outcome, but in 1974 introduced the successful resolution declaring that homosexuality was not a psychiatric condition. However, the resolution carried with it a "proscription that appropriate and needed research would be conducted to substantiate these decisions." Cummings "watched with dismay as there was no effort on the part of APA to promote or even encourage such required research" (p. 9).

Unfortunately, both the American Psychiatric Association and the American Psychological Association had established precedents "forever that medical and psychological diagnoses are subject to political fiat" (p. 9). As a result, the authors note, "Diagnosis today in psychology and psychiatry is cluttered with politically correct verbiage, which seemingly has taken precedence over sound professional experience and scientific validation" (p. 9)."

http://narth.com/docs/destructive.html

(Source: The Torah Declaration: http://www.torahdec.org/FatAPA.aspx. Used with permission)

HOMOSEXUALITY AND BIOLOGICAL FACTORS

Written By Dr. Gerard van den Aardweg

Dr. van den Aardweg explains why he believes the claims for a biological basis for SSA have little merit.

( Permission to reprint this article was graciously given to JONAH from Dr. van den Aardweg and NARTH, the National Association for the Research and Therapy of Homosexuality. This article was originally published in The NARTH Bulletin, Winter 2005, 13,3,19-28.)

In 1898, the Austrian empress Elizabeth was stabbed to death in Genova by 25-year-old Luigi Lucheni. The murderer was proud of his act, which he declared was “revenge for my life.” After turbulent years in prison, Lucheni hanged himself in 1910. A typical representative of the prevailing 19th century thinking on abnormal behavior, professor Mége-vant performed an autopsy, investigating the brain to uncover the anomalies that were supposed to underlie the murderer’s “psychopathic disposition.” However, nothing out of the ordinary could be found; even Lucheni’s brain weight was standard. Disappointed, the professor put the head in a jar with formaldehyde and stored it in the cellar of the Institute for Forensic Medicine. A neuroanatomically normal psychopath, what a scientific riddle!

Yet the explanation of this criminal’s arrogant, merciless, and abnormally hostile personality was close at hand, provided one would pay attention to what he had to say himself about his psychological history. An illegitimate child, abandoned and cruelly abused and exploited by several foster “parents,” he was driven by frustration and embitterment. But psychogenesis had not been discovered by then, so to speak, and psychiatry was dominated by Kraepelin’s postulate: mental aberrations stem from abnormalities in the brain, which moreover are inherited. For criminal behavior, the variant was Lombroso’s theory of the deliquente nato, the born-that-way delinquent.

Perusing the research literature on homosexuality of the last 15-20 years, one recognizes the same 19th century mentality. The nonprofessional reader who is not able to read the rules will get the impression that there is no scientific doubt with respect to homosexuality’s biological causation; at least, that powerful constitutional predispositions have been ascertained. If you are not precisely born a homosexual, you will in any case possess some biological homosexual disposition, which in practice amounts to the same. And if science has not yet unearthed the definitive biological causes, it is in the process of doing so, because the experimental indications are piling up. So science would seem to support the notion of the omosessuale nato. [1]

By and large, this is the message conveyed by the majority of the reports in the professional magazines. If developmental-psychological factors are given some attention they are played down as of secondary importance at most; often no mention is made of them at all. Now what is the truth? First, that not a single genetic, physiological, anatomical, or neuroanatomical correlate of homosexuality has been demonstrated. Secondly, that contrary to the impression they confer, precisely the studies of the last 15-20 years have made the existence of such correlates more unlikely than before. Thirdly, that these realities are either not perceived or purposely kept out of awareness because most academic publications on homosexuality are influenced or determined by the predominant gay ideology.

No Hormonal Correlates

The conclusion arrived at by Perloff in 1965 that no hormonal peculiarities had been demonstrated in homosexuals still holds today. In 1993, Byne and Parsons thus summarized their thorough expert analysis of the investigations on homosexuality and biologic factors, including hormones: “There is no evidence ... to substantiate a biologic theory.” [2] And after 1993? Nothing remotely resembling proof of hormonal influences on homosexuality either. Yet a warmed-up version of the intersex (Zwischenstufen) theory of Magnus Hirschfeld, according to which male homosexuals have a hormone-induced feminized brain and lesbians a masculinized, continues being dished up as if founded in scientific fact. Prenatal androgen deficiency and excess (in homosexual men and women, respectively) are held responsible. [3] This view is however an undifferentiated programmatic sketch more than a testable theory. For what is meant, for instance, by a “feminized” male brain?

Does it mean that in some, as yet postulated, brain structure, the perceptual recognition center of “the feminine,” the “image” of the female Gestalt has been substituted by the Gestalt of “the masculine”? That sounds rather fanciful (and what then caused the picture of the feminine in the homosexual pedophile to be substituted by that of “the boyish”? And so on for the other sexual “orientations”). Or does a “feminized” male brain mean that the boy’s behavior is becoming feminized; or rather, that the boy’s aggression drive is reduced, because lack of daring and of physical fighting spirit is much more tied to homosexuality than “femininity”? [4] In the latter case, the supposed brain anomaly contains nothing that spontaneously generates or inherently predisposes to homosexual desires. Reduced male aggression (and its counterpart, enhanced female aggression/tomboyishness) as a temperamental trait (the current term is “gender nonconformity”) might then be considered at most an “indirectly predisposing,” better still, a “pseudo-predisposing” factor. In fact, it is the environment and the child’s self-view which determine if such temperament plays a role in the genesis of homosexuality. In this variant of the sex-atypical brain theory, the origin of homosexuality itself is not accounted for; in principle it may be easily incorporated in a developmental-psychological view. It certainly does not justify the horrible notion of “gay children.”

There would merely be temperamentally placid boys and “wild” girls, the vast majority of them growing up as normal heterosexuals.

The crucial question however is: What is the evidence for a link between this (or other) behavioral traits and prenatal, or whichever other, hormonal or brain irregularities? The alternative explanation, habit formation and self-view by rearing and other social influences, is certainly not less likely. Mama’s boys and/or boys with “psychologically absent” fathers tend to be over-domesticated, so to speak, and it is precisely these parent-child factors that have incontestably been shown to be associated with male homosexuality. [5]

Fathers’ girls and girls whose personality was not much shaped by their mother, and girls with other defeminizing childhood background factors may adopt more “masculine” or boy-like attitudes and habits. Anyhow, specific parent-child and peer group interactions have been amply demonstrated, while the hormonal-neuronal explanation has precious little to offer but speculations. There are no indications that homosexuals have suffered hormonal deviations before or after birth, their hormonal system is normal and in agreement with their biologic sex.

The evidence proposed by the proponents of the feminized/masculinized brain theory is limited to a few hardly relevant observations: the female lordosis reflex in male rats after testosterone deprivation (which reflex however is not indicative of their sexual drive); the possibly enhanced prevalence of lesbian tendencies in women suffering from congenital adrenal hyperplasia or CAH (who have been exposed to prenatal androgen hormones) [6]; and a few contradictory data regarding finger length ratios.

Regarding CAH, the majority of these women are heterosexual, so that their supposed brain masculinization would affect only a minority. If lesbianism would indeed be relatively frequent among these patients (the data are not conclusive [7] ), it is hard to see why that would argue for a hormonal cause or even predisposition in healthy lesbians who are hormonally normal and whose genitals are not semi-masculinized like in these CAH patients. A psychological explanation of lesbianism in girls with “unfeminine” genitals and the various traumatic experiences associated with it is more realistic than a physiological explanation. For feelings of feminine inferiority are practically inevitable in girls who suffer from such a condition, and that is how a lesbian development often starts.

With respect to men with disturbances leading to prenatal androgen insensitivity or deficiency (and who are therefore believed to possess “feminized” brain centers), no connection with homosexuality has been found. [8] This has been the usual outcome of the older studies on homosexuality in persons who really have some aberration of the sex hormones or sex-chromosomes, too: they do not become psychosexually aberrant. According to some authors their sexuality may be somewhat rudimentary, “infantile,” underdeveloped, though, and this is understandable. [10]

Do homosexuals have a 2D:4D (index finger: ring finger) ratio like the one typical of the opposite sex? It has been declared this “suggests” sex-atypical prenatal hormones and brain formation. But the phenomenon is in all likelihood no more than a peculiar artifact, like others of that kind, [11] so we had better forget about it.

In all, the periodically launched “promising” leads of hormonal correlates of homosexuality have invariably proven dead ends; there is a history of nearly 90 years to illustrate this point. It is at odds with scientific prudence to make the gigantic leap from (otherwise, not sufficiently studied) observations with rats to the complicated level of human sexuality. It is time the criticism of Byne (1995, p. 337) gets through to psychiatrists, psychologists and other professionals who sometimes tend to be overly impressed with reported biologic indications. Byne says there are too many

“...hasty interpretations, based on limited sample sizes, shaky methodologies, and extremely limited knowledge about functions of particular brain structures and even less knowledge about the biological substrates of the mind.”

In other words, there is much amateur speculation instead of serious science. He explains:

“Attempts to prove that gay men have feminized gonatropin responses [12] were made decades after strong evidence suggested that the brain mechanism regulating the response does not differ between men and women” and “It required 25 studies to convince some that testosterone levels in adulthood do not reveal sexual orientation” (p. 336; see also Byne, 1997).

As long as a suspect’s guilt has not been proven, he must be treated as innocent. One may personally believe homosexual persons must have hormonal or neuroanatomical peculiarities, but scientifically there is no reason not to consider them physically normal and healthy (brain evidence: below).

No Genetic Proof

Despite numerous suggestions to the contrary, the last fifteen years of renewed research led even behavioral geneticists in favor of a genetic explanation of homosexuality to the conclusion that genetic factors for homosexual inclinations as such do not exist. This interesting fact hardly gets the attention it deserves. The other remarkable point is that in consequence, current genetic speculations focus on predisposing factors of a non-sexual nature. As a result, it is implicitly admitted that the prime and decisive causes lie in the person’s life history. The indirect evidence for these conclusions has come from twin studies, the direct from the exploration of genetic linkage.

Concordance percentages in volunteer studies vary from 25-66 for monozygotic (MZ) twins, roughly two times the percentages for dizygotics (DZ). [13] This is quite dissimilar from the picture in the case of uncontested genetic factors like the color of the eyes, certain diseases, etc. Apart from the fact that volunteer studies do not adequately represent the total population of homosexuals with twins (see further on), these results are not proof of the genetic determination of homosexuality. First, because only half of the co-twins of the MZ homosexual index persons in these groups were also homosexual. Secondly, because the average concordance of DZ male homosexuals in volunteer studies is 20%, whereas the rate of homosexuality among non-twin brothers of male homosexuals “hovered closely around 9%.” [14] DZ twin brothers of homosexuals are genetically not more similar than other brothers, so the finding that DZ twins of male homosexuals are twice as often homosexual as the average brother of a homosexual man challenges a genetic explanation. Both the higher concordance in MZ than in DZ pairs and the higher incidence in DZ twins as compared with non-twin siblings point to a psychological (environmental) explanation. Very regrettably, the psychological dimension has been virtually neglected in all of these studies, except for an occasional observation like the footnote by Bailey and Pillard (1995, note 34):

We found in both our male and female studies that discordant MZ twins also reported quite different childhood experiences. ... the homosexual twins reported more sex-atypical behavior....

(“Sex-atypical behavior” is the concept of gender nonconformity we dealt with above).

Why did an observation like that did not lead to collecting detailed developmental-psychological data of these subjects of identical genetic make-up regarding their relationships with parents and peers and self-image in relation to their co-twin? Anyhow, the observation of Bailey and Pillard is satisfactorily explained by the psychology of twins. Their self-view is shaped by intense comparison with their co-twin (and by their being compared to each other by their environment); either they feel “identical” (want to be and act like their alter ego) or they overemphasize their differences, e.g., with respect to their virility or femininity. [15] Thirdly, 11% of adoptive brothers of homosexual males are reported to be homosexual, too. [16] This finding, which neither genetic nor perinatal hormones can account for, casts more than a little doubt on the genetic explanation of the homosexuality of the biological sons, thus on the whole genetic hypothesis.

However, concordance rates in volunteer samples appear to be inflated, since homosexuality-concordant twins, especially MZ twins, are as a rule overrepresented. [17] Therefore, samples from twin registers are considered more representative. [18] Bailey et al. (2000) found 3 out of 27 MZ male homosexuals from the Australian twin register to be concordant (11%), versus 0 out of 16 same-sex dizygotics (0%) and 2 of 19 opposite-sex dizygotics (12%). Of 22 female MZ twins, 3 (14%) were concordant, versus 0 of 16 same-sex dizygotics (0%) and 2 of 19 opposite-sex dizygotics (12%). This was not “statistically significant support for the importance of genetic factors,” which the reader who inspects the simple numbers given above may readily see. Significantly, though, it has subsequently been attempted to squeeze as much “heredity” as possible out of these obvious data by applying more “flexible” (and thus more debatable) criteria for “homosexuality” and using a “hereditability” formula.

And, lo!, the magic formula turns the defeat for the genetic explanation into a victory so that henceforth what was evidently “no support for genetic factors” can be sold as modest “support” (Kirk et al., 2000)! Such handling of the raw numbers borders on what the French call “statistical massage”; it is at any rate no test of the power of a genetic versus a non-genetic model. [19] The same is true of the interpretation in a similar study that the “[homo] sexual orientation was substantially influenced by genetic factors.” [20]

In this case too, the simple numbers tell the tale better than sophisticated calculations based on a speculative model [21]: Two of 10 MZ homosexual men had a homosexual twin brother (20%) vs. 4 of a combined group of 28 male DZ twin pairs and pairs of non-twin brothers one of whom was a homosexual (14%). Four of 9 female MZ pairs were concordant (44%) vs. 8 of a combined group of 28 female DZ twins plus non-twin sisters one of whom was a lesbian (29%). This indicates a slight preponderance of MZ concordance, not significant statistically though. In a non-random sample of never-married twins from the Minnesota Twin Registry, which seems to contain the majority of the twins of this State, Hershberger (1997) found hereditability coefficients that were mildly consistent with genetic influences for lesbians, not for male homosexuals. [22]

In sum, MZ concordance becomes lower the more representative the samples; at the same time, the difference between MZ and DZ concordances becomes less convincing. [23] The more important conclusion, however, is that the genetic hypothesis has become increasingly less plausible and seems engaged in a rearguard action. For no theorists of genetic influences can be found any more who believe in the existence of a “gay gene” proper. The view of the role of genes underwent a silent, but very significant change: no longer the prime determinants, they now function at most as predisposing factors. In short, the decisive cause(s) of homosexuality are not hereditary. Even Hamer, the man who in 1993 caused the media stir with his “near-discovery” of the gay gene [24] admits:

We do not expect to find (in the future) a gene that is the same in every gay man ... just one that is correlated to sexual orientation. [25]

Unclearly as it is worded, he seems to hint at predisposing factors. Bailey theorizes in the same direction after finding that childhood gender nonconformity was (to a degree) compatible with a genetic statistical model while homosexual feelings were not. [26] But the case for the genetic origin of gender nonconformity is far from strong either. Wasn’t it Bailey himself who previously had noticed that it was this very item of gender nonconformity which distinguished the homosexual from the heterosexual twin in MZ pairs discordant for homosexuality? [27]

Dramatically decreasing genetic evidence from modern twin research was on the one side, while on the other, the search for a genetic linkage came to a dead end. The well-known 1993 finding of Hamer, et al., did indeed not demonstrate the existence of a single gene, because it was not shown that the highly selective group of homosexual men showing a moderate correlation between DNA markers and a region of the X chromosome shared a particular molecular sequence. [28] The supposed genetic factor thus might have been any physical or temperamental resemblance with the mother (from whom the X chromosome is inherited). The whole thing was, after all, a storm in a tea cup. Subsequent analysis and research vindicated the verdict by the famous French authority in the field, Jerome Lejeune, that the methodological defects of the investigation were so serious that “were it not for the fact that this study is about homosexuality, it would probably never have been accepted for publication.” [29]

A first replication by the same team with a small group reported a barely significant confirmation for homosexual men, not for lesbians [30]; the calculations of the team were, however, rejected by the statistician experts. [31] And an independent Canadian team failed to uncover a link between male homosexuality and the X chromosome in a larger sample. [32] So much for the direct exploration of the genes. Circumstantial evidence is sometimes deduced from familial and pedigree findings. It has long been known that homosexuality occurs relatively more frequently in certain families and pedigrees, but genetic explanations are implausible in view of the erratic way it is distributed within these families and pedigrees: “We never found a single family in which homosexuality was distributed in the obvious pattern that Mendel observed.” [33]

And this statement by Hamer is even an understatement. On the aforementioned higher correlation in lesbian propensities between lesbians and their mothers than between them and their sisters, [34] he comments: “The rate was a whopping 33 percent, meaning that the daughter of a lesbian had a one-in-three chance of also being a lesbian. Genetically speaking, this result was impossible.” [35] Psychologically not so, however. [36] Many specific personality-shaping habits are transmitted from one generation to the next by learning. This may explain varied familial phenomena a genetic hypothesis cannot. It is therefore arbitrary to present a possibly somewhat elevated occurrence of male homosexuality among maternal relatives as evidence for genetic influences, as has been done in a recent publication [37] (Fortunately the authors admit that it is “still possible” to attribute their data to “culturally, rather than genetically, inherited traits”). [38]

In an attempt to present the long known [39] and recently well-replicated [40] phenomenon that homosexual men (not women) have relatively more older brothers than heterosexual men as an indication of the biological cause of male homosexuality, a far-fetched theory has been invented. Mothers of male homosexuals might progressively produce an “antibody” to male fetuses every time they are pregnant with a boy, which in turn would eventually feminize the developing brain of the younger male embryos (The theory has only relevance for 15% of the male homosexuals, viz., those with more older brothers). [41] Physiological anti-boy mechanisms have never been demonstrated, however, and the fully speculative status of the feminized male brain has already been described. Why not try a psychological explanation? Already in 1937 psychiatry professor Schultz pointed to the impact of the position of the “nice little brother” (liebe Brüderchen) among his older brothers on his psychosexual development. [42]

No Neuroanatomical Correlates

Like professor Mégevant a century ago, present-time brain researchers have never really been awarded in their quest for unambiguous brain anomalies in homosexuals. E.g., an initial report of larger inter-hemispheric fiber bundles in homosexual men could not be replicated. [43] Nor was there a convincing reason to explain LeVay’s 1991 over-publicized observation of a smaller hypothalamic nucleus (INAH3) in some homosexual men who had died of AIDS in comparison with heterosexual intravenous drug users as evidence of a feminized brain center. Differences between the groups other than the homosexuality variable might have caused the effect: procedures of tissue preparation, length of the disease period, previous occurrence of other venereal diseases, or medication. A replication by Byne et al. (2001), hailed by some as “proof” of a “homosexual brain center” [44] has in fact made that explanation even more unlikely. In a small group of homosexual men who had died of AIDS they found a trend for the ratio of INAH3-volume to brain weight to be smaller than that ratio for deceased heterosexual men who were drug users. The trend was not significant statistically, hence strictly speaking, the difference is not uncontestable. Byne suspects that since the brain weights of the heterosexual men with AIDS were much lower than both those of the HIV-negative heterosexual men and the homosexuals with AIDS, the trend,

“... may reflect the superior health care received by the homosexual male group compared to the heterosexual male group with AIDS, all of whom were intravenous drug users.” [45]

Nor does he exclude that histological preparation caused the relative shrinkage of INAH3 in the homosexuals:

“Since some New York hospitals have a preponderance of HIV+ patients who are gay men, while others have a preponderance of HIV+ patients who are drug users, the homosexual and heterosexual patients tended to come from different institutions, and therefore, there were likely variations in autopsy and fixation procedures that were confounded with sexual orientation.”

For these reasons, he believes his second finding is the more reliable and important one: the nuclei of the homosexuals contained as many neurons as those of the heterosexual men. That is, 60% more neurons than the female nucleus. This is the more interesting because INAH3 seems the only brain-anatomical structure which is sexually dimorphic. [46] In sum: no evidence for the “wrongly put on nerves” (like the strings of a guitar) the poet Dante ascribed to homosexuals! [47]

Conclusions

The main conclusion is obvious if we keep our eyes on the interesting factual observations in the reports of the last few decades and let our sight not be obscured by the biology-biased interpretations they are wrapped in. No bodily correlates of homosexuality have been demonstrated. Like with the monster of Loch Ness, there are periodic claims that a biologic factor has been spotted, but upon closer inspection, the claims evaporate. [48] This renders any discussion of whether a determinate correlate would be a cause, an effect, or an insignificant byproduct of another homosexuality-connected variable superfluous.

But there is more. Whereas constitutional theories seem increasingly speculative, they are only the psychological correlates of homosexuality that are well-established. The highest correlations have systematically been found for what is currently designated as childhood and adolescent gender nonconformity: lack of integration in the boyhood/girlhood world and feelings of not belonging to the same-sex world. [49]

This syndrome has been established in clinical as well as nonclinical samples, in various countries and over several generations. Significantly, it is also recognized by authors who prefer to believe in biological theories (Hamer, LeVay, Bailey). The second-highest correlations exist with the finding of defective relations with the same-sex parent; the third-highest with maternal dominance/overprotection for the homosexual man, and with varied father factors for the lesbian. [50] Empirically, then, a psychological explanation is the most realistic.

Furthermore, belief in a causal contribution of some (mostly unspecified) biologic variable, which is shared by many professionals who view homosexuality basically as a psychological phenomenon, is purely hypothetical. I think Schultz-Hencke, one of the coryphées of German psychiatry, was right when he wrote as far back as 1932: Homosexuality and every correlate of it is “psychologically explicable, without leaving a remainder.” [51] Even the unboyishness of many prehomosexual boys may rather be seen as an effect of intra-family factors, habit formation, and self-concept than as temperamental. [52] And certainly is all talk of “gay children” irresponsible, not only morally, but also scientifically. There is nothing intrinsically “gay” in either the biological or the psychological nature of children, nothing that spontaneously would push them to homoerotic feelings. The theoretical improbability of the existence of physiological correlates specific for homosexuality may appear more clearly if homosexual and heterosexual pedophilia, transvestism, exhibitionism etc. are taken into account (curiously, this is almost never done). For either specific hormonal, hormonal-brain or other factors are postulated for each of them, or they are regarded as “environmentally” caused. The first option is wild, the second challenges the biologic co-causation of homosexuality, because on what grounds should homosexuality be the exception, since the desires of pedophiles, etc. have the same characteristics as those of homosexuals (exclusiveness, obsessiveness)?

Proven Psychological Variables Ignored

Methodologically, it is a pity that most of the reviewed studies did not include the psychological variables of proven validity as to their relation with homosexuality. The more so since their results are mostly used as arguments for a (biologic) theory. But what is the value of a theory based on research which left out some of the most important variables? Notably the various collections of MZ and DZ twins might have yielded rich data had thorough psychological examinations been conducted of the childhood/ adolescence background, parental and peer factors, self-view, and neurotic emotionality. [53] That is equally true of studies on familial or pedigree clustering and the more-brothers phenomenon in a subgroup of male homosexuals. This missed opportunity points to either ignorance of the psychology of homosexuality or unwillingness to give it the credit it deserves (or both).

Gay Activists Dominate Research

Whence this 19th century step-motherly treatment of psychology by our present-day professors Mégevant? It is because with few exceptions they are gay persons wedded to the gay ideology. They are the Weinbergs, LeVays, Hamers, Baileys, Hershbergers etc., who openly admitted that biological roots of homosexuality favor social acceptance of the gay agenda (and right they are). It is in their interest to be single-mindedly biology-biased. And since the gay ideology has become the party line in the official establishment of the human sciences, inclusive of most professional journals, all findings “support” homosexuality’s biologic origin and mental normality or at least “suggest” it. Free research and free thinking is taboo as soon as it seems to threaten the gay cause. The ideologically distorted science thus produced and sponsored profoundly misleads the public. On a deeper level, it is often motivated not by thirst for the truth, but by the wish to rationalize or justify the normality sought by so many persons who are committed to a sexually abnormal lifestyle.

End Notes

1. This misrepresentation of the present state of research is imitated by not a few authors who apparently accept it without critical examination. A painful example is the contention of Serra (2004) that there would be “a coherent complex of observations indicating with sufficient strength that ... a (causal) biological component may not be excluded and which even suggest that this has an appreciable weight” (p. 232). That boils down to suggesting the existence of the omosessuale nato, though Serra’s formulation is vague. I mention this example because Father Serra is a retired professor of genetics of the Gregoriana University in Rome and a honorary member of the Papal Academy for Life. His misleading article in the Jesuit periodical La Civiltà Cattolica will probably make some impression in certain Catholic circles.

2. P. 228. Unlike the authors who blithely dream up physiological “explanations” without solid expertise in this area, Byne is an authority in the field of psychiatric neuroanatomy, Parsons in psychiatric genetics (both at the New York institute of Psychiatry).

3. E.g., Mustanski et al., 2002; Hershberger & Segal, 2004. They quote Meyer-Bahlburg (2001) although this author gives no evidence on hormonal or brain peculiarities of homosexuals, only on the psychosexual development of women with a chromosomal disturbance (classic CAH). According to some (not all) studies they manifest more lesbian inclinations than other women; yet their “prenatal hormonal milieu does not dictate a bisexual or lesbian outcome” and “few consider themselves lesbians” (p. 163).

4. Research data: van den Aardweg, 1986, chpt. 15; Freund & Blanchard, 1987; Hockenberry & Billingham, 1987.

5. As for the habit-formation explanation of boyish aggressiveness and daring or the lack of it, a comparison of the behavior of boys from families of working men with boys from academic families is instructive. Boys from the latter families are generally “softer,” more “feminine” if we prefer this psychological term, less physically aggressive. Also, compare boys from slums with boys from middle-class families.

6. Meyer-Bahlburg, 2001. Byne & Parsons (1993) make it clear how unconvincing the masculinized-brain hypothesis is to account for this otherwise not conclusively demonstrated phenomenon (p. 232).

7. See note 2, above.

8. Byne & Parsons, 1993, p. 232.

9. E.g., the older study of Raboch & Nedoma, 1958.

10. Züblin, 1957. Interestingly, Züblin remarked that the weak sexuality of these physically abnormal men seems strongly determined by their need to “behave like other men.” Meyer-Bahlburg (2001) points to the rudimentary sexual drive of women with CAH.

11. Mustanski et al., 2002.

12. Gonadotropins: hormones working on the sexual glands. Feminized gonadotropin responses: responses comparable to those of the female physiological cycle.

13. Of 56 American male MZ pairs, 59 (29%) were concordant, against 12 (22%) of 54 DZ pairs (Bailey & Pillard, 1991); of 20 British male and female MZ pairs, 5 (25%) were concordant, against 3 (12%) of 25 DZ pairs. The difference was not significant (King & McDonald, 1992). Of 38 American male MZ pairs, 25 (66%) were concordant, against 7 (30%) of 23 DZ pairs (Whitam et al., 1993). Of 71 American female MZ pairs, 34 (48%) were concordant, against 6 (16%) of 37 DZ pairs (Bailey et al., 1993).

14. Bailey & Pillard, 1995

15. I know a few such cases. The homosexual twin of these MZ pairs had viewed himself (and was seen by his parents) as the weaker of the two or was mother’s boy (the other one, father’s boy). Farber (1981) described two MZ sisters reared apart, one of whom a lesbian, the other heterosexual. In contrast with her co-twin, the lesbian had a conflict-ridden relation with her foster mother and a strong attachment to her foster-father, whom she imitated. Psychology give the clues!

16. Bailey & Pillard, 1995, note 30. Homosexuality seems to be relatively frequent in adoptive children in general, which has to do with many of those children’s liability to feeling not belonging (less valuable) in comparison with their biological siblings.

17. The phenomenon of “concordance-dependent ascertainment bias,” which was responsible for the suspect 100% MZ concordance (against 11.5% DZ concordance; or, under a broader definition of homosexuality, 42.3% DZ concordance) in the male group of Kallmann (1952). The figure of Kallmann raises some questions, by the way. A favorite disciple of psychiatrist Ernst Rüdin, the highest Nazi authority on the medical aspects of “racial hygiene” and a zealous advocate of forced sterilization of the mentally disturbed and “psychopaths,” Kallmann, like Rüdin, saw twin research as a means to improve the diagnosis of family members of “racially inferior” persons. He called for the sterilization of schizophrenics and many of their seemingly healthy family members who allegedly carried the postulated sick recessive gene, estimating that this made necessary the sterilization of about 5% of the population (!). Probably not by coincidence, he found extremely high concordance rates for MZ schizophrenics. What did he originally, before his flight to the U.S., have in mind for homosexuals? (Müller-Hill, 1984; Blondet, 1995).

18. It is not clear, though, how representative because the volunteer effect cannot be ruled out. Only about half of the twins invited for the study eventually participated. In addition, the register itself is a volunteer register which may contain no more than 10-20% of the Australian MZ and DZ twins (Kirk et al., 2000, note 39).

19. Hereditability formulas are statistics to estimate the part of score variance that might fit a proposed heredity model. Besides being based on assumptions which are susceptible of debate, hereditability coefficients are not measurements of genetic influence, merely quantifications of the degree obtained observations are compatible with a postulated genetic model. It does not really enhance the plausibility of heritability coefficients for personality traits that according to their reckonings viewpoints on the death penalty, abortion on demand, and even a virtue like “humility” are “50%” genetically determined (Excellent analyses: Whitehead & Whitehead, 1999). *Another source of confusion flows from the use of proband-wise concordance percentages in stead of the usual pair-wise percentages. The proband formula overestimates “real” concordance, yielding genetically-biased results. Proband-wise formula: 2(++): [2(++)+-] x 100%; pair-wise formula: (++) : N x 100%.

20. Kendler et al., 2000, p. 1843. The sample came from a U.S. national survey, but is not a representative of homosexuals with twins, nor can the volunteer factor be excluded.

21. The authors use the proband-wise concordance formula, overestimating MZ twin resemblance; in this text, pair-wise percentages are given.

22. With reference to this “moderate consistency” with a genetic model, see the contradictory finding of Pattatucci and Hamer (1995) that the highest correlation concerning lesbian interests was not between the lesbians and her sisters, but between the lesbians and their mothers. See also the failure of Hu et al. (1995) to find markers for a gene for lesbianism.

23. We cannot rule out the hypothesis that MZ concordance for homosexuality (and for other features) in former days was indeed higher than at present. It may be that the MZ children of former generations were more than at present reared and viewed as being identical, whereas MZ children of recent generations are more treated as distinctive individuals, their differences being emphasized in stead of their similarities. Examination of the relative proportions of MZ and DZ twins in non-Western cultures might help clarifying this issue.

24. Hamer et al.,1993.

25. Hamer & Copeland, 1994, p. 198.

26. Bailey et al., 2000.

27. Bailey & Pillard, 1995, footnote 34.

28. Byne, 1994.

29. Lejeune wrote this to me (1993) in response to my question about his opinion on Hamer’s article in Science. Lejeune was a great and erudite scientist, the discoverer of the gene causing Down syndrome.

30. Hu et al., 1995.

31. Risch et al., 1993.

32. Rice et al., 1999.

33. Hamer & Copeland, 1994, note 47.

34. Pattatucci & Hamer, 1995.

35. Hamer & Copeland, 1994, p. 191.

36. The finding must be repeated before it can be generalized. It is certainly relevant in connection with the debate on parenting and adoption by lesbian couples.

37. Camperio-Ciani et al., 2004. This is a rather shoddy study. “Measurement” of the homosexual inclinations of the relatives consisted in the opinion of the interviewed homosexuals themselves (The tendency of self-defensive homosexuals to project homosexuality in others is a well-known phenomenon). Besides, the informants were volunteers, so that the results may be an artifact. Otherwise, the authors emphasize that only 20% of the variance of pedigree sexual orientation could be accounted for by the genetic hypothesis.

38. Ibidem, p. 2220. “Culturally inherited” sounds strange. Why not: “Transferred by habits of rearing and education”? For example, male-female role imbalances which clearly stem from habit can be observed in certain families; maternal overprotection can sometimes be traced back for several generations, not to speak of personality shaping world views or beliefs.

39. E.g., the study of Lang, 1936.

40. Bogaert, 2003. Statistically, the probability that a boy in certain families with more brothers becomes a homosexual increases 38% with each older brother. In view of the increasing rarity of families with a series of brothers, this familial factor will have affected few future homosexuals in Western society.

41. Bogaert, 2003. Bogaert’s 15% nicely accords with that of Lang, 1936, who estimated 10-20%.

42. Homosexual men with more brothers not seldom felt inferior to them, were more overprotected, treated in a softer way.

43. Lasco et al., 2002.

44. In his book, Bailey (2003) misunderstood a communication of Byne to him as a confirmation of LeVay’s finding. He euphorically writes he would like to invest big money in Byne’s research (if he had it, of course), probably in the hope that this scientist will come up with the ardently desired biological proof. The scientific quality of Byne’s publications indicates that funding him is not a bad idea, indeed, but: will the outcome make Bailey cheerful?

45. Letter of July 20, 2005, to this author. The next quote is from this letter, too.

46. Byne et al., 2001, p. 90.

47. Inferno, XV, verse 114: li mal protesi nervi.

48. One of the recent one-day butterflies: the Swedish discovery of feminized body odor preferences of homosexual men. Evidence for a genetic cause of homosexuality, or for the sense of humor of the authors?

49. A survey of the studies until the eighties: van den Aardweg, 1986, Table 13.1; for later studies: e.g., Bem, 1996.

50. van den Aardweg, 1986, Table 15.1 and 27.5; Fisher & Greenberg, 1996, p. 137.

51. “restlos psychologisch erklärbar” (p. 300).

52. The analysis of the evidence concerning the specific “femininity” or nonaggressiveness in prehomosexual boys and “masculine” tendencies in some prelesbian girls is a chapter in itself. Here I can merely state my conclusion.

53. Earlier in the text I recalled Bailey’s observation that homosexuality-discordant MZ male twins differed in boyhood gender nonconformity.

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IS HOMOSEXUALITY NATURAL, HEALTHY AND GOOD?

Written by: Elaine Silodor Berk, Co-Director of JONAH

Posted 2007

The headline of Jay Michaelson's article (Nov.11, 2005) in the Forum section of the Forward newspaper states: "Disabuse Community of Intolerance". Michaelson, who is the Director of Nehirim: A Spiritual Initiative for GLBT Jews, makes his case that "What causes scandals isn't homosexuality, but its repression." The article discusses several rabbis who have been charged with being involved with teenage boys and blames part of this problem on the Jewish community which has kept gay men in the closet, going as far as to say "we create the very monsters about whom we later profess shock".

Quite a charge which I would think should have been backed up by hard statistics and studies showing the truth of Michaelson's contentions that where homosexuality isn't kept in the closet, gay men live normal, happy lives. Further on in this article, I will give instances where gay men are not kept in the closet ( San Francisco and Holland ) and the results do not back up Michaelson's reasoning - in fact they make his claims sound like wishful thinking.

I can understand why Michaelson wishes his claims to be true. He indicates he suffered greatly when he was in the closet and I believe him. However, his belief that coming out of the closet and joining the gay world is what we should be recommending to men and women who feel SSA is one I contest strongly and will try to show is misguided at best.

Among his many points, Michaelson tells us that coming out "enables gay people to be as healthy and loving as everyone else." Rebutting each of Michaelson's claims would take a book, so I will focus on two of his most egregious statements:

- "We need to stop demonizing what is natural, healthy and good"

- "Of course you would do everything you could to somehow "make yourself straight":

. . . maybe even the thoroughly discredited, and completely ineffective, forms of

"reparative therapy" being peddled within the religious community"

First, let me be very clear what my position is as Co-Director of JONAH. JONAH, Jews Offering New Alternatives to Homosexuality, takes a middle of the road position in relation to homosexuality. We believe that demonizing those who feel same-sex attraction (SSA) is as damaging and unfair as normalizing homosexuality. Neither extreme is good for SSA men and women, their families or society.

JONAH's position is that homosexual feelings, thoughts, and desires are symptoms of underlying emotional issues. They represent a defensive response to conflicts in the present, a way to medicate pain and discomfort. SSA represents unresolved childhood trauma, archaic emotions, frozen feelings, wounds that never healed particularly in the realm of gender identity. SSA indicates there is an unconscious drive for bonding between a son and his father or between a daughter and her mother.

For the last few decades, gay rights activism has attempted to normalize homosexuality saying it is just a different form of sexuality that is equal to heterosexuality. Obviously when Michaelson tells us that homosexuality is natural, healthy and good, he is telling us that he believes people are born gay and unable to change from gay to straight so we should accept homosexuality as God-made, or occurring so early in a child's life that change is not possible. Is he right?

1. IS THERE ANY SCIENTIFIC EVIDENCE THAT PEOPLE ARE BORN GAY?

The quick and substantial answer to that question is NO. There are no reputable and reliable studies that show anyone is born gay. In fact, the few studies by male gay activist scientists that purported to show a genetic or biological link to homosexuality have all been debunked because they could not be replicated by other scientists. Here are the words of one of these gay scientists, Dr. Simon LeVay, who is frequently quoted by gay activists to prove their cause:

"It's important to stress what I didn't find. I did not prove that homosexuality is genetic, or find a genetic cause for being gay. I didn't show that gay men are born that way, the most common mistake people make in interpreting my work. Nor did I locate a gay center in the brain. . ." ( David Nimmons:"Sex and the Brain," Discover Vol. 15, no.3 (March 1994), 64-71)

Another famous gay scientist, Dean Hamer, similarly discusses the findings of his 1993 study "A Linkage Between DNA Markers on the X Chromosome and Male Sexual Orientation" reported in Science magazine, July 1993. Hamer's conclusion:

"These genes do not cause people to become homosexuals. . . the biology of personality is much more complicated than that." (Nicolosi, Reparative Therapy, 103-104)

One last author, Andrew Sullivan, deserves to be mentioned here because he is a brilliant and famous gay activist and one of the originators of the concept of gay marriage. Sullivan, who has AIDS, to his credit decided to review all the scientific literature pertaining to whether people are born gay and he wrote his findings in a book entitled "Love Undetectable" (1998). Sullivan's words reflect an honesty that I wish were shown by Michaelson:

". . . the complexity of the roots of homosexuality, the fact that it may be a condition both imposed upon and created by homosexuals themselves, means that it cannot simply be debated like the color of a person's hair. Gay people would doubtless like the hair analogy to be accurate, because it would enable them to avoid the wrenching and often painful self analysis they would otherwise have to embark upon. But, alas, it isn't. And pain is, still, an eluctable part of the examined homosexual life." (Pg 164)

As much as we commiserate with Michaelson in his desire to believe that people are born gay, or that a gay identity becomes fixed so early in childhood that you can't change, the evidence refutes his conclusions. Let's turn to Michaelson's next contention:

2. IS HOMOSEXUALITY "NATURAL, HEALTHY AND GOOD" AS STATED BY

MICHAELSON?

Just a brief review of the mind boggling statistics reflecting the mental and physical health of the gay community can make anyone question where Michaelson gets his idea that homosexuality is not only the equivalent of heterosexuality but is natural, healthy and good. Are there some gays who live normal, healthy lives both physically and emotionally? Absolutely. However, we can show that the number of gay men who suffer from damaging emotional and physical illnesses is much higher than in the heterosexual community no matter how the society they live in treats homosexuality. These statistics change little in gay-friendly cities like San Francisco or in gay-friendly countries like Holland.

Two well known statistics kept repeating in my mind as I read Michaelson's article:

- 20% of gay men have over 1,000 sexual partners in their lifetime

- 40% of gay men have over 500 partners in their lifetime.

What seems to Michaelson to be natural, healthy and good appears to me to be a life-long search for love that never materializes. Telling young men who feel SSA that their best choice is to come out early and enter the gay lifestyle to "find themselves" seems like a prescription for disaster.

In fact, the disease statistics in San Francisco appear to be higher than elsewhere in the country. Here are just a few examples: "HIV Rate Rising Among Gay Men in San Francisco," Los Angeles Times, Jan. 25, 2001; The Times reported that the rate of rectal gonorrhea among gay and bisexual men in San Francisco rose 44% during a recent three-year period, while in Los Angeles, new syphilis cases among gay and bisexual men rose more than 1,680%.

Looking at Holland, one of the most gay friendly countries in the world, should give us the best chance for Michaelson to prove his contention that if gays were able to be open and honest about their sexuality, they would lead normal lives. However, we find once again that Michaelson's contentions are not backed up by the facts. Here's the results of a comprehensive 2001 study as reported on www.narth.com:

Lifetime prevalence of DSM- III- R Psychiatric Disorders

Homosexual (SSA) Heterosexual

Mood disorders 39.0% 13.3%

Major depression 39.3% 10.9%

Anxiety disorders 31.7% 13.2%

One or more diagnoses 56.1% 41.4%

Two or more 37.8% 14.4%

Stanford et al. (2001) Arch Gen Psychiatry, Vol. 58.

Study from the Netherlands of 5, 898 adults of which 2.1% self-identified as homosexual.

3. IS REPARATIVE THERAPY THOROUGHLY DISCREDITED AND COMPLETELY INEFFECTIVE AS STATED BY MICHAELSON?

Here, once again, we would have hoped that Michaelson backed up his beliefs with the facts as he knows them because there are dozens of studies showing that reparative therapy is successful for significant numbers of men. I will show a few of the results of a recent study conducted by Dr. Robert Spitzer at Columbia University. Spitzer's turn around on the issue of whether gays can change ( he originally thought change was not possible) has greatly angered gay activists because Spitzer was involved in the original 1973 decision of the American Psychiatric Association to take homosexuality out of the Diagnostic and Statistical Manual of mental disorders. Here are Spitzer's own words and then a brief review of his findings:

"Contrary to conventional wisdom, some highly motivated individuals, using a variety of change efforts, can make substantial change in multiple indicators of sexual orientation, and achieve good heterosexual functioning."

SPITZER STUDY:

The last of the 31 studies summarized by the "Homosexuality and the Possibility of Change" project was conducted by Columbia University psychiatrist Dr. Robert L. Spitzer, who studied "the self-reported experiences of individuals who claim to have achieved a change from homosexual to heterosexual attraction that has lasted at least five years." (This study was published in the Archives of Sexual Behavior in October 2003.) He located and interviewed 143 men and 57 women who had had a predominantly homosexual attraction for many years (defined as at least 60 on a 100-point scale of sexual attraction, where 0 is exclusively heterosexual and 100 is exclusively homosexual), and who, after therapy, had experienced a heterosexual shift of no less than 10 points, lasting at least 5 years.

Spitzer found that the average level of reported homosexual attraction among the 200 interviewees dropped from 90 (on a 100 point scale) in the 12 months before the change effort began to 19 in the 12 months just prior to the interview. Also:

- 37 (19%) of the respondents reported "complete" change, with no lingering homosexual thoughts, fantasies or desires.

- 119 (60%) met Spitzer's criteria for "good heterosexual functioning" (which included never or rarely having same-sex thoughts during heterosexual sex).

DR. JEFFREY SATINOVER:

Let's now turn to Dr. Jeffrey Satinover, one of the world's experts on the statistics of homosexuality, who wrote a book called "Homosexuality and the Politics of Truth. In his book, Dr. Satinover discusses the results of reparative therapy vs. therapy for other kinds of issues. Here is what Dr. Satinover had to say:

"The record of purely secular "treatments" for homosexuality is far better than activists and the popular press would have us believe. But, in a parallel to AA, it is probably not as good as the record of these who approach the problem by attending to its spiritual roots as well. The fact that not all methods are successful, and that no method is successful for everyone, has been distorted by activists into the claim that no method is helpful for anyone. It is a tragedy that so many professionals have accepted this distortion. The simple truth is that, like most methods in psychiatry and psychotherapy, the treatment of homosexuality has evolved out of eighty years of clinical experience, demonstrating approximately the same degree of success as, for example, the psychotherapy of depression.

To set the record straight, most experts in the field of reparative therapy would agree that the following statistics are approximately correct, with some therapists showing even better results: Of those who come to reparative therapy feeling unhappy about their SSA, one third are able to comfortably regain their heterosexuality, one third make considerable improvement and feel better about themselves, one third make little change. Just think of how many millions of SSA men and women in the world could regain their innate heterosexuality if they were encouraged to try and were not being told that they were either born gay or were "fixed so early in childhood" (Michaelson's words) that there is virtually no hope for change.

4. CAN GAY MALE LONG-TERM COUPLES STAY MONOGAMOUS?

Michaelson tells us ". . . "coming out". . . enables gay persons to be as healthy and loving as everyone else." But are gay male long-term couples the equivalent of heterosexual long-term couples? The results of many studies tell us that the answer is no. Monogamy is almost unknown in the gay male world. Here is one example of the research that has been done on this important subject:

Dr. Jeffrey Satinover states: "one of the most carefully researched studies of the most stable homosexual pairs ("The Male Couple: How Relationships Develop" conducted by D. Mcwhirter and A. Mattison, 1984) was researched and written by two authors who are themselves a homosexual couple - a psychiatrist and a psychologist. Its investigators found that of the 156 couples studied, only seven had maintained sexual fidelity; of the hundred couples that had been together for more than five years, none had been able to maintain sexual fidelity. The authors noted that "The expectation for outside sexual activity was the rule for male couples and the exception for heterosexuals."

Whatever the reasons that impel homosexual male couples to search for sexual activity outside of their stable relationship, we must be wary of saying that homosexual couples are "as healthy and loving" as heterosexual couples. Something must be going on in the relationships of homosexual men which render them different from the relationships between men and women.

5. WHO ARE THE MEN WHO COME TO JONAH TO TRY AND CHANGE?

JONAH is a founding member of PATH, Positive Alternatives to Homosexuality, which is an international coalition of ex-gay organizations representing many religious, scientific and secular groups dedicated to educating the public that no one is born gay and that change from gay to straight is very possible with the right help. Can everyone change? No. Should we therefore say that no one can change? No, that would be untrue. Do we tell other people with problems that they are born "that way" with no ability to change their long-held damaging habits, such as alcoholism, drug addiction, heterosexual promiscuity, obesity, etc., etc., etc.? No, of course not. Why do we tell SSA men and women they have no hope for change? Because gay activists have convinced too many people that they are unique among all people with a problem - gays alone have no ability to change.

As we see, despite the wishful thinking of many gay activists that their situation is unique, this idea is not backed up with any facts. If a gay gene, or genes, is ever found, we will have to revise our theories, but until then we need to tell the truth as we know it and offer help and hope to those SSA men and women who are unhappy being gay. If someone is happy being gay - gay gezinterheit. No one should be ostracized for being gay; no families should reject a child who is gay; no gays should feel they need to form separate synagogues; gays are us and we are them. Any of us could feel these feelings in certain situations. But, we cannot accept Michaelson's desire for us to believe that homosexuality is natural, healthy and good.

I think it's important for you to hear the words of the ex-gay men who wrote the web site www.peoplecanchange.com. These brave men have helped thousands of men go from gay to straight over the last few years risking the ire of the gay activists who screamed that their quest to find freedom from SSA was in vain. These men bucked the tide of political correctness and found peace and joy at the end of their difficult and time-consuming journey out of homosexuality. Their words tell their story far better than I can:

WHY DID WE DECIDE TO JOURNEY FROM GAY TO STRAIGHT?

Discovering same-sex attractions can cause tremendous internal conflict and struggle, especially when those feelings conflict with a person's values, beliefs and life plans, or the values and beliefs of his family and culture. We know. We've been there. But we've also learned that it needn't be like that. There are positive alternatives for men who are conflicted over homosexual feelings.

For some, it may be choosing a celibate lifestyle, built on a solid spiritual foundation and supported by a network of extended family and friends. Choosing a celibate lifestyle is not a choice for loneliness or isolation. On the contrary, many men who choose this path find great fulfillment in focusing their time and energy on close friendships, meaningful service, personal development and spiritual connection.

For others, it may in fact be choosing to live a homosexual life -- but a mature, spiritually grounded life of integrity and meaningful relationships, not a promiscuous, self-indulgent life where "anything goes." Yes, many gays have shown it is indeed possible to live a happy, dignified, fulfilling life as a homosexual man, and we respect them and their chosen path. Still, no matter how much a homosexual life may feel right and authentic for some people, we found it simply did not work for us.

For us, the choice that brought us the greatest peace and joy was to seek out the original, core source of our same-sex longings and fulfill (rather than deny) those needs and desires in non-sexual, healing ways. Our choice was to work to fully and authentically develop our heterosexual potential. The road we walked was a path of change -- a path of masculine affirmation, of rigorous authenticity, of genuine need-fulfillment and courageous surrender.

Perhaps you have heard that altering sexual attractions is impossible, and that even to attempt it can lead to shame and despair. Or perhaps, on the other hand, you've heard that change is not only possible but in fact rather easy -- simply a matter of prayer, or will power, or thought control. Both views are extreme, in our experience. We know from our own lives that lessening and even eliminating homosexual desires while developing and fostering heterosexual attractions is definitely possible.But we also know that it requires deep emotional and spiritual work and personal growth, often over a period of months and even years. Change doesn't come easily, but we ultimately found it to be immensely rewarding.

Our path is, admittedly, not for everyone. Anyone who is motivated primarily by shame to seek change is not only likely to fail at change but risks actually making the cycle of shame worse. Shame never motivates lasting change. Likewise, those who pursue change to satisfy other people -- whether family, friends, religious institutions or society at large -- are likely to find neither success nor satisfaction in trying to change when doing so is not truly their heart's desire.

But if you truly are self-motivated to change…if homosexuality just doesn't "work" for you…if it doesn't feel like who you really are, or conflicts with what you believe in and most want out of life…we invite you to explore the healing journey of change that worked for us. For through it, we found the love, peace, brotherhood, wholeness and joy that we had been seeking all our lives.

6. THE TORAH'S APPROACH TO HOMOSEXUALITY IS JONAH'S APPROACH

Remarkably, the Torah has no word for a "homosexual person" - only words for homosexual acts. JONAH agrees with this completely. We do not believe there are persons who are born homosexual, only men and women with a homosexual problem who carry within them the potential for heterosexuality. SSA men and women were not "born different" and have normal genes and hormones - as far as anyone can tell after 60 years of gay activists and their supporters trying, and failing, to find a biological basis for homosexuality.

Gay activists like Michaelson are telling the Jewish community to go against the Torah prohibition of homosexual acts. We disagree.

We agree that the entire issue of homosexuality should be brought out of the closet and into the light of day, but this should be done by using the best scientific and psychological studies that we have at our disposal, not by making decisions based on the demands of the gay community. We understand the pain and anguish suffered by SSA men and women in our midst and we must ask forgiveness for the wrongs we have done to them by demonizing their feelings. However, accepting these feelings as natural and good is equally damaging because every indication is that homosexuality is a same-sex attraction disorder based on childhood and adolescent wounds. These wounds are difficult to heal but they do not define the person who feels them anymore than any of us are defined by our feelings. We are all children of God who deserve the love and respect of our community.

Gay activism has successfully confused the public by combining political advocacy with misleading scientific claims that are not backed up by the facts. Alston Chase said, "When the search for truth is confused with political advocacy, the pursuit of knowledge is reduced to the quest for power." We must be certain that we are telling the Jewish community, and the larger world community, the truth as we currently know it based on facts and not wishful thinking.

Many of our Jewish youth who feel SSA are being urged to "come out" earlier and earlier as gay men and lesbians. We feel this is a tragic mistake. Our young people, and their families, will be better served by letting everyone hear all sides of the gay debate, which is currently not happening. We encourage anyone dealing with this problem personally, or in their family, or in their community, to do the reading and research for themselves. We are confidant that with the correct help ( see JONAH's Psycho-Educational Model for Healing Homosexuality by Berk and Goldberg in the Library of www.jonahweb.org ) many SSA men and women can grow out of SSA into their God-given gender identity. Everyone dealing with SSA should know there is a choice whether to embrace a gay identity or to journey out of homosexuality.

Elaine Silodor Berk is Co-Director of JONAH, along with Arthur Goldberg. For more information about JONAH, call their Message Center at 201-433-3444 or go to www.jonahweb.org.

(Article originally written in December 2005)

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Miserere Nobis ist angeschlossen an Homosexuals Anonymous und Jason International sowie The Jason Foundation.

Wir sind keine Therapeuten, wir heilen keine Krankheiten und machen aus Schwulen keine Heteros. Was wir machen, ist Menschen mit ungewollten gleichgeschlechtlichen Neigungen bei den von ihnen selbst gewählten Zielen seelsorgerisch zu begleiten.

Um Erfolg zu haben, um die ständige Motivation und das Durchhaltevermögen zu bekommen, die dich schließlich ans Ziel bringen, brauchst du eine Liebe, die größer ist als alles andere: eine Liebe zum Herrn, dem Schöpfer aller Dinge.

Remember:

The only reason why people don't find freedom from same-sex attractions is because they don't believe it can be done!

“Who is going to save our Church? Not our Bishops, not our priests and religious. It is up to the people. You have the minds, the eyes, the ears to save the Church. Your mission is to see that your priests act like priests, your bishops like bishops and your religious act like religious”

Archbishop Fulton J. Sheen

"Nur weil du dich nicht für Politik interessierst, heißt das noch lange nicht, dass die Politik sich nicht für dich interessiert."

— Perikles (um 495 - 429 v. Chr.)

Let me get this straight: Sex is "fluid" when it comes to "gender" - but set in stone when it comes to "orientation". This is not science, this is propaganda.

Ist "Homosexualität" eine Krankheit?

Gerade von schwulen Aktivisten wird Einrichtungen wie der unseren immer wieder vorgeworfen, wir würden behaupten, Homosexualität sei eine Krankheit und damit behandlungsbedürftig bzw. heilbar. Stimmt das?

Hierfür bedarf es erst einmal einer begrifflichen Klärung. Im weiteren wollen wir Homosexualität als eine "lang andauernde, überwiegende sexuelle und emotionale Neigung zum eigenen Geschlecht" verstehen. Krankheit hingegen als "Störung der Funktion eines Organs oder Körperteils bzw. des geistigen oder seelischen Wohlbefindens".

Weiterhin sei nochmals herausgestellt, dass bisher trotz langer Forschung keine Theorie zur Entstehung von gleichgeschlechtlichen Neigungen schlüssig und zweifelsfrei bewiesen wurde.

Letztlich sei darauf verwiesen, dass die Entscheidung amerikanischer Psychiater in den 70ern, "Homosexualität" von der Liste der Erkrankungen zu nehmen, in keinster Weise auf neuen medizinischen Grundlagen basierte (die gab es seinerzeit schlichtweg nicht), sondern allein auf politischen Druck hin.

Die moderne Wissenschaft tendiert einerseits dazu, die Entwicklung menschlicher Sexualität auf ein Bündel unterschiedlichster Faktoren zurückzuführen. Erkenntnisse aus der Epigenetik haben dabei gezeigt, dass selbst Umweltfaktoren einen Einfluss auf die DNA (i.e. der Aktivierung oder Deaktivierung oder gar Neubildung von Genen) haben können.

Unzählige Lebensläufe von Menschen mit gleichgeschlechtlichen Neigungen haben gezeigt, dass es hierbei etliche frappierende Übereinstimmungen gibt. Diese Übereinstimmungen unter den Tisch zu kehren, wäre nicht wissenschaftlich. Sie politisch wegzuerklären, wäre nicht ethisch.

Ist "Homosexualität" also eine Krankheit? Kann man sich dazu entscheiden, "homosexuell" zu sein?

Gleichgeschlechtliche Neigungen als Ganzes einfach als "Krankheit" zu definieren, würde bedeuten, eine sehr komplexe Angelegenheit unzulässig zu vereinfachen. Es wäre aber genauso unzulässig, die Faktoren in der Betrachtung des Themas zu verschweigen, die tatsächlich krankhaften Hintergrund haben. Wenn also bestimmte psychische Erkrankungen oder Störungen bei bestimmten Menschen mit gleichgeschlechtlichen Neigungen gehäuft auftreten, so ist zwar die "Homosexualität" als Ganze hierfür nicht zwangsweise verantwortlich, die gleichgeschlechtlichen Neigungen und ihre Entstehung bzw. Charakteristika dabei aus politischen Gründen zu verschweigen, würde den Betroffenen nicht gerecht werden.

Beispiele: Viele Männer mit gleichgeschlechtlichen Neigungen haben oder hatten ein gestörtes Verhältnis zu ihrem Vater. Dies hat sich in der Folgezeit in unterschiedlicher Art und Weise gezeigt. Bei manchen bedeutete dies, dass sie als Heranwachsende nie den Zugang zur Welt der Männer und zu ihrer eigenen männlichen Identität fanden - war diese doch für sie fremd und bedrohlich. Mit Eintritt der Pubertät werden wir in der Regel von dem angezogen, was wir als "anders" empfinden als wir selbst. Wenn das bei Jungs die Welt der Männer ist, wird sich der Junge möglicherweise von einem besonders "männlich" wirkenden Geschlechtsgenossen angezogen fühlen. Diese Fälle einfach zu verleugnen oder "wegzuerklären" ist nicht Wissenschaft, sondern Politik.

Kein ernsthafter Therapeut wird sich also als Therapieziel die Umwandlung von "homosexuell" zu "heterosexuell" wählen. Gleichwohl können aber einige der Faktoren angegangen werden, die zur Entwicklung der jeweiligen Sexualität beigetragen haben und die vom Betroffenen als unangenehm, störend und belastend empfunden werden und/oder das Kriterium einer Störung oder Erkrankung erfüllen.

Niemand entscheidet sich dafür, gleichgeschlechtlich zu empfinden. Dennoch gibt es Menschen, die aus unterschiedlichsten Gründen ihre gleichgeschlechtlichen Neigungen nicht ausleben wollen bzw. Unterstützung bei der Verstärkung bereits gleichzeitig vorhandener heterosexueller Neigungen suchen. Wer sind wir, dass wir sagen, wir können einen Mann zur Frau machen, wenn wir ihm Hormone geben und chirurgisch seinen gesunden Körper verstümmeln, aber gleichzeitig einen völlig legitimen Wunsch als "verbrecherisch", "unmenschlich" und "schädlich" verwerfen?

Gerne wird uns und ähnlichen Einrichtungen vorgeworfen, was wir tun, wäre im schlimmsten Fall gesundheitsgefährdend für die Betroffenen, besonders hinsichtlich ihres seelischen Wohlbefindens. Mit keinem Wort wird erwähnt, welche Folgen ein schwules Leben nachgewiesenermaßen (!) bei vielen Menschen mit gleichgeschlechtlichen Neigungen hat. Wer dies nicht glaubt, kann sich gerne beim Robert Koch Institut kundig machen. Ein winziger Prozentsatz der Bevölkerung hat einen ungewöhnlich hohen Anteil an den Geschlechtskrankheiten. Auch bei psychischen Erkrankungen liegen Menschen mit gleichgeschlechtlichen Neigungen weit vorn (wofür ich nicht einfach die Gesellschaft verantwortlich machen kann). Ebenso ist der erhöhte Drogenkonsum, die Kurzlebigkeit und Polygamie sowie die durchschnittlich extremere Ausprägung sexueller Beziehungen in der schwulen Szene nicht ungewöhnlich.

Wer das alles als "völlig normal" abtut, handelt verantwortungslos, politisch eigennützig und schadet den Betroffenen.

Unsere Einrichtung ist nicht therapeutisch tätig. Wir sind ein christlicher Dienst, der seelsorgerisch tätig ist.

Mit Betroffenheit sehen wir das Schweigen der Bevölkerungsmehrheit bei offensichtlichen Versuchen, durch völlig überzogene und haltlose Vorwürfe ("Konversionstherapie") wissenschaftliche Forschung einzuschränken und zu politisieren, Andersdenkende zu kriminalisieren und den selbstgewählten Wunsch von Menschen mit gleichgeschlechtlichen Neigungen, Unterstützung bei einem Leben jenseits der schwulen Szene zu finden, als krankhaft und verwerflich hinzustellen.

Hiermit soll eine Art von geschlechtlosem Gender-Menschen, eine nicht mehr vorhandene Definition von Familie und eine völlig ungezügelte Sexualität bereits in jungen Jahren gefördert werden.

Dem werden wir uns als gläubige Christen wie auch als vernünftig denkende Menschen entgegenstellen - und fordern jede/n auf, dasselbe zu tun.

Letztlich ist es auch absurd, uns vorzuwerfen, wir wollen durch die Klassifizierung von "Homosexualität" als "Krankheit" Menschen mit gleichgeschlechtlichen Neigungen abwerten. Warum? Weil die meisten von uns selbst solche Neigungen hatten oder haben. Wir haben gelernt, unsere sexuelle Energie anderweitig zu nutzen.

Ja, wir existieren, auch wenn wir von schwuler Seite aggressiv bekämpft, beschuldigt, verurteilt und beleidigt werden. Wir passen nicht in ihr Konzept. Wenn es nämlich einem einzigen Menschen mit gleichgeschlechtlichen Neigungen gelingt, ein erfülltes Leben zu führen, ohne diese auszuleben, haben schwule Aktivisten keine Entschuldigung mehr für die Art und Weise, wie sie ihr Leben gestalten.

Im Gegensatz zu schwulen Aktivisten wollen wir nicht jeden zwingen, unsere Meinung anzunehmen. Wir unternehmen keine Versuche, Andersdenkende zu kriminalisieren, schlecht zu reden, als radikal und/oder rückständig darzustellen und von der politischen Erdoberfläche verschwinden zu lassen.

Vor allem aber widersetzen wir uns dem schwulen "Neusprech" - einer Gedankenkontrolle, wie wir sie von George Orwell kennen.

"Krieg ist Frieden

Freiheit ist Sklaverei

Unwissenheit ist Stärke“

George Orwell

München, den 01.04.2019

Robert Gollwitzer

Jason Ministries

Homosexuals Anonymous

Miserere Nobis

Glaubensmanifest

"Euer Herz lasse sich nicht verwirren!" (Joh 14,1)

Angesichts sich ausbreitender Verwirrung in der Lehre des Glaubens, haben viele Bischöfe, Priester, Ordensleute und Laien der katholischen Kirche mich um ein öffentliches Zeugnis für die Wahrheit der Offenbarung gebeten. Es ist die ureigene Aufgabe der Hirten, die ihnen Anvertrauten auf den Weg des Heils zu führen. Dies kann nur gelingen, wenn dieser Weg bekannt ist und sie ihn selber vorangehen. Dabei gilt das Wort des Apostels: "Denn vor allem habe ich euch überliefert, was auch ich empfangen habe" (1 Kor 15,3). Heute sind vielen Christen selbst die grundlegenden Lehren des Glaubens nicht mehr bekannt, so dass die Gefahr wächst, den Weg zum Ewigen Leben zu verfehlen. Es bleibt aber die ureigene Aufgabe der Kirche, die Menschen zu Jesus Christus, dem Licht der Völker, zu führen (vgl. LG 1). In dieser Lage stellt sich die Frage nach Orientierung. Nach Johannes Paul II. stellt der Katechismus der Katholischen Kirche eine "sichere Norm für die Lehre des Glaubens" (Fidei Depositum IV) dar. Er wurde mit dem Ziel verfasst, die Brüder und Schwestern im Glauben zu stärken, deren Glaube durch die "Diktatur des Relativismus" massiv in Frage gestellt wird.[1]

1. Der eine und dreifaltige Gott, offenbart in Jesus Christus

Der Inbegriff des Glaubens aller Christen findet sich im Bekenntnis zur Allerheiligsten Dreifaltigkeit. Wir sind durch die Taufe auf den Namen des Vaters und des Sohnes und des Heiligen Geistes Jünger Jesu, Kinder und Freunde Gottes geworden. Die Verschiedenheit der drei Personen in der göttlichen Einheit (254) markiert im Hinblick auf andere Religionen einen fundamentalen Unterschied im Gottesglauben und im Menschenbild. Am Bekenntnis zu Jesus dem Christus scheiden sich die Geister. Er ist wahrer Gott und wahrer Mensch, empfangen vom Heiligen Geist und geboren aus der Jungfrau Maria. Das Fleisch gewordene Wort, der Sohn Gottes, ist der einzige Erlöser der Welt (679) und der einzige Mittler zwischen Gott und den Menschen (846). Daher bezeichnet der erste Johannesbrief denjenigen als Antichrist, der seine Gottheit leugnet (1 Joh 2,22), da Jesus Christus, der Sohn Gottes von Ewigkeit her eines Wesens ist mit Gott, Seinem Vater (663). Mit klarer Entschiedenheit ist dem Rückfall in alte Häresien entgegenzutreten, die in Jesus Christus nur einen guten Menschen, Bruder und Freund, einen Propheten und Moralisten sahen. Er ist zu allererst das Wort, das bei Gott war und Gott ist, der Sohn des Vaters, der unsere menschliche Natur angenommen hat, um uns zu erlösen und der kommen wird zu richten die Lebenden und die Toten. Ihn allein beten wir in der Einheit mit dem Vater und dem Heiligen Geist als den einzigen und wahren Gott an (691).

2. Die Kirche

Jesus Christus hat die Kirche als sichtbares Zeichen und Werkzeug des Heils gegründet, die in der katholischen Kirche verwirklicht ist (816). Er gab seiner Kirche, die "aus der Seite des am Kreuz entschlafenen Christus" hervorgegangen ist (766), eine sakramentale Verfassung, die bis zur Vollendung bleibt (765). Christus, das Haupt, und die Gläubigen als Glieder des Leibes sind eine mystische Person (795), weshalb die Kirche heilig ist, denn der einzige Mittler hat ihr sichtbares Gefüge verfasst und erhält sie unablässig (771). Durch sie wird das Erlösungswerk Christi in Zeit und Raum gegenwärtig in der Feier der heiligen Sakramente, vor allem im eucharistischen Opfer, der heiligen Messe (1330). Die Kirche vermittelt mit der Autorität Christi die göttliche Offenbarung, die sich auf alle Elemente der Lehre erstreckt, "einschließlich der Sittenlehre, ohne welche die Heilswahrheiten des Glaubens nicht bewahrt, dargelegt und beobachtet werden können" (2035).

3. Sakramentale Ordnung

Die Kirche ist in Jesus Christus das allumfassende Sakrament des Heils (776). Sie reflektiert nicht sich selbst, sondern das Licht Christi, das auf ihrem Antlitz widerscheint. Dies geschieht nur dann, wenn weder eine Mehrheit, noch der Zeitgeist, sondern die in Jesus Christus geoffenbarte Wahrheit zum Bezugspunkt wird, denn Christus hat der katholischen Kirche die Gnaden- und Wahrheitsfülle anvertraut (819): Er selbst ist in den Sakramenten der Kirche gegenwärtig.

Die Kirche ist kein von Menschen gegründeter Verein, über dessen Struktur seine Mitglieder nach Belieben abstimmen. Sie ist göttlichen Ursprungs. "Christus selbst ist der Urheber des Amtes in der Kirche. Er hat es eingesetzt, ihm Vollmacht und Sendung, Ausrichtung und Zielsetzung gegeben" (874). Die Mahnung des Apostels gilt bis heute, dass verflucht sei, wer ein anderes Evangelium verkündet, "auch wenn wir selbst es wären oder ein Engel vom Himmel" (Gal 1,8). Die Vermittlung des Glaubens ist unlösbar mit der menschlichen Glaubwürdigkeit seiner Boten verbunden, die in einigen Fällen die ihnen Anvertrauten im Stich gelassen, sie verunsichert und ihren Glauben schwer geschädigt haben. Hier trifft das Wort der Schrift diejenigen, die der Wahrheit kein Gehör schenken und sich nach eigenen Wünschen richten, die den Ohren schmeicheln, weil sie die gesunde Lehre nicht ertragen (vgl. 2 Tim 4,3-4).

Aufgabe des Lehramtes der Kirche ist es, das "Volk vor Verirrungen und Glaubensschwäche zu schützen", um "den ursprünglichen Glauben irrtumsfrei zu bekennen" (890). Dies gilt besonders im Hinblick auf alle sieben Sakramente. Die hl. Eucharistie ist "Quelle und Höhepunkt des ganzen christlichen Lebens" (1324). Das eucharistische Opfer, in dem uns Christus in sein Kreuzesopfer einbezieht, zielt auf die innigste Vereinigung mit Christus (1382). Daher mahnt die Heilige Schrift im Hinblick auf den Empfang der hl. Kommunion: "Wer also unwürdig von dem Brot isst und aus dem Kelch des Herrn trinkt, macht sich schuldig am Leib und am Blut des Herrn" (1 Kor 11,27). "Wer sich einer schweren Sünde bewusst ist, muss das Sakrament der Buße empfangen, bevor er die Kommunion empfängt" (1385). Von der inneren Logik des Sakramentes versteht sich, dass standesamtlich wiederverheiratet Geschiedene, deren sakramentale Ehe vor Gott besteht, nicht voll mit dem katholischen Glauben und der Kirche verbundene Christen, wie alle, die nicht entsprechend disponiert sind, die heilige Eucharistie nicht fruchtbar empfangen (1457), weil sie ihnen nicht zum Heil gereicht. Darauf hinzuweisen entspricht den geistigen Werken der Barmherzigkeit.

Das Bekenntnis der Sünden in der heiligen Beichte wenigstens einmal im Jahr gehört zu den Kirchengeboten (2042). Wenn die Gläubigen ihre Sünden nicht mehr bekennen und die Lossprechung von ihren Sünden erfahren, dann läuft die Erlösung ins Leere, schließlich ist Jesus Christus Mensch geworden, um uns von unseren Sünden zu erlösen. Auch für die schweren und lässlichen Sünden, die wir nach der Taufe begehen, gilt die Vollmacht der Vergebung, die der auferstandene Herr den Aposteln und ihren Nachfolger im Bischofs- und Priesteramt übertragen hat. Die aktuelle Beichtpraxis lässt deutlich werden, dass das Gewissen der Gläubigen nicht ausreichend geformt ist. Gottes Barmherzigkeit ist uns geschenkt, dass wir seine Gebote erfüllen, um dadurch eins zu werden mit seinem heiligen Willen und nicht, damit wir der Forderung zur Umkehr ausweichen (1458).

"Der Priester setzt auf Erden das Erlösungswerk fort" (1589). Die Priesterweihe "verleiht ihm eine heilige Vollmacht" (1592), die unersetzbar ist, denn durch sie wird Jesus Christus in seinem Heilshandeln sakramental gegenwärtig. Daher entscheiden sich Priester freiwillig für den Zölibat als "Zeichen des neuen Lebens" (1579). Es geht um die Selbsthingabe im Dienst Christi und Seines kommenden Reiches. Im Hinblick auf den Empfang der Weihe in den drei Stufen dieses Amtes weiß sich die Kirche "durch [die] Wahl, die der Herr selbst getroffen hat, gebunden. Darum ist es nicht möglich, Frauen zu weihen" (1577). Hier eine Diskriminierung der Frau zu unterstellen, zeigt nur das Unverständnis für dieses Sakrament, bei dem es nicht um irdische Macht geht, sondern um die Repräsentation Christi, des Bräutigams der Kirche.

4. Das sittliche Gesetz

Glaube und Leben gehören untrennbar zusammen, denn Glaube ohne Werke, die im Herrn getan werden, ist tot (1815). Das sittliche Gesetz ist Werk der göttlichen Weisheit und führt den Menschen zur verheißenen Seligkeit (1950). Demzufolge ist die Kenntnis des göttlichen und natürlichen Sittengesetzes notwendig, "um das Gute zu tun und sein Ziel zu erreichen" (1955). Seine Beachtung ist für alle Menschen guten Willens heilsnotwendig. Denn wer in Todsünde stirbt, ohne bereut zu haben, wird für immer von Gott getrennt sein (1033). Dies führt zu praktischen Konsequenzen im Leben der Christen, von denen viele heute verdunkelt sind (vgl. 2270-2283; 2350-2381). Das sittliche Gesetz ist nicht eine Last, sondern Teil jener befreienden Wahrheit (vgl. Joh 8,32), durch die der Christ den Weg des Heils geht und die nicht relativiert werden darf.

5. Das Ewige Leben

Viele fragen sich heute, wofür die Kirche eigentlich noch da ist, wenn sich auch Bischöfe lieber in der Rolle als Politiker gefallen, denn als Lehrer des Glaubens das Evangelium verkünden. Der Blick darf nicht durch Nebensächlichkeiten verwässert, sondern das Proprium der Kirche muss thematisiert werden. Jeder Mensch hat eine unsterbliche Seele, die im Tod vom Leib getrennt wird, indem er auf die Auferstehung der Toten hofft (366). Der Tod lässt die Entscheidung des Menschen für oder gegen Gott definitiv werden. Jeder muss sich unmittelbar nach dem Tod dem besonderen Gericht stellen (1021). Entweder ist noch eine Läuterung notwendig oder der Mensch gelangt unmittelbar in die himmlische Seligkeit und darf Gott von Angesicht zu Angesicht schauen. Es gibt auch die schreckliche Möglichkeit, dass ein Mensch bis zuletzt im Widerspruch zu Gott verharrt und indem er sich Seiner Liebe definitiv verweigert, "sich selbst sogleich und für immer verdammt" (1022). "Gott hat uns erschaffen ohne uns, er wollte uns aber nicht retten ohne uns" (1847). Die Ewigkeit der Höllenstrafe ist eine furchtbare Wirklichkeit, die – nach dem Zeugnis der Heiligen Schrift – sich alle zuziehen die "im Stand der Todsünde sterben" (1035). Der Christ geht durch das enge Tor, denn "weit ist das Tor und breit der Weg, der ins Verderben führt, und es sind viele, die auf ihm gehen" (Mt 7,13).

Diese und andere Glaubenswahrheiten zu verschweigen und die Menschen entsprechend zu lehren ist der schlimmste Betrug, vor dem der Katechismus mit Nachdruck warnt. Er stellt die letzte Prüfung der Kirche dar und führt den Menschen zu einem religiösen Lügenwahn, um "den Preis ihres Abfalls von der Wahrheit" (675); es ist der Betrug des Antichrists. "Er wird jene, die verloren gehen, mit allen Mitteln der Ungerechtigkeit täuschen; denn sie haben sich der Liebe zur Wahrheit verschlossen, durch die sie gerettet werden sollten" (2 Thess 2,10).

Aufruf

Als Arbeiter im Weinberg des Herrn haben wir alle die Verantwortung, diese grundlegenden Wahrheiten in Erinnerung zu rufen, indem wir an dem festhalten, was wir selber empfangen haben. Wir wollen Mut machen, den Weg Jesu Christi mit Entschiedenheit zu gehen, um durch die Befolgung Seiner Gebote das ewige Leben zu erlangen (2075).

Bitten wir den Herrn, Er möge uns erkennen lassen, wie groß das Geschenk des katholischen Glaubens ist, durch den sich die Tür zum Ewigen Leben öffnet. "Denn wer sich vor dieser treulosen und sündigen Generation meiner und meiner Worte schämt, dessen wird sich auch der Menschensohn schämen, wenn er mit den heiligen Engeln in der Hoheit seines Vaters kommt" (Mk 8,38). Daher setzen wir uns ein für die Stärkung des Glaubens, indem wir die Wahrheit bekennen, die Jesus Christus selber ist.

Gerade wir Bischöfe und Priester sind angesprochen, wenn Paulus, der Apostel Jesu Christi, seinem Mitstreiter und Nachfolger Timotheus diese Mahnung mit auf den Weg gibt: "Ich beschwöre dich bei Gott und bei Jesus Christus, dem kommenden Richter der Lebenden und Toten, bei seinem Erscheinen und seinem Reich: Verkünde das Wort, tritt auf, ob gelegen oder ungelegen, überführe, weise zurecht, ermahne in aller Geduld und Belehrung. Denn es wird eine Zeit kommen, in der man die gesunde Lehre nicht erträgt, sondern sich nach eigenen Begierden Lehrer sucht, um sich die Ohren zu kitzeln; und man wird von der Wahrheit das Ohr abwenden, sich dagegen Fabeleien zuwenden. Du aber sei in allem nüchtern, ertrage das Leiden, verrichte dein Werk als Verkünder des Evangeliums, erfülle deinen Dienst!" (2 Tim 4,1-5).

Möge Maria, die Mutter Gottes, uns die Gnade erflehen, am Bekenntnis zur Wahrheit Jesu Christi ohne Wanken festzuhalten.

Im Glauben und Gebet verbunden

Gerhard Cardinal Müller

Präfekt der Kongregation für die Glaubenslehre von 2012-2017

[1] Die Nummern im Text beziehen sich auf den Katechismus der Katholischen Kirche.

Die Tatsache, dass jemand körperliche Veränderungen hat (seien sie nun in den primären Geschlechtsmerkmalen, dem Gehirn oder der DNA), begründet noch lange kein "drittes Geschlecht", ebenso wenig wie gleichgeschlechtliche Empfindungen eine eigene sexuelle Identität darstellen. Erst recht nicht auf Grund der Selbstwahrnehmung in beiden Fällen. Derartiges anzunehmen ist absurd und führt - konsequent weiter gedacht - zu noch absurderen Schlussfolgerungen.

"Kommt alle zu mir, die ihr mühselig und beladen seid! Ich will euch erquicken.

Nehmt mein Joch auf euch und lernt von mir; denn ich bin gütig und von Herzen demütig; und ihr werdet Ruhe finden für eure Seele."

(Matthäus 11,28-29 Einheitsübersetzung 2016)

Man darf also Männern was abschneiden und sie so zu "Frauen" machen, aber wenn man ihnen - auf eigenen Wunsch! - aus ihrem schwulen Leben heraus hilft, ist das "Konversionstherapie" [ist es übrigens nicht!] und man soll dafür auf dem Scheiterhaufen der Politik und Justiz landen? Was ist nur aus dem guten alten gesunden Menschenverstand geworden?

Homosexuals Anonymous

I have no patience for priests who “come out” as gay and insist the priesthood is some sort of cage. Nobody forced you to become a priest. The faithful don’t need to deal with your issues, pal. They don’t deserve to deal with any of our issues. We serve them. Period. 1/
— Fr. Thomas Petri, OP (@PetriOP) February 18, 2019

Es häufen sich die Zeugenaussagen, dass die Päpste Franziskus, Benedikt XVI und St. Johannes Paul II offenbar tiefer in Skandäle verwickelt waren und sind als gemeinhin angenommen - und davon ist der Missbrauchsskandal nur ein Teil. Möglicherweise hat das Ganze sogar strafrechtliche Ausmaße.

Die Katholische Kirche ist an einem historisch einzigartigen Tiefpunkt angelangt, der so manchen an das Eintreten der Endzeit denken lässt.

Jedenfalls muss Papst Franziskus zurücktreten. Hier gibt es inzwischen so viele Zeugen, dass eine (Mit-)Schuld nicht mehr so einfach vom Tisch gewischt werden kann.

Ein Trost bleibt uns Katholiken in dieser dunklen Zeit: Der Herr hat uns versprochen, dass Er immer bei Seiner Kirche bleiben und dass diese niemals untergehen wird...

"Unser Herz ist unruhig, bis es ruht in Dir."

Hl. Aurelius Augustinus

Our goal is not heterosexuality. Our goal is holiness!

Unser Ziel ist nicht, aus "Homos" "Heteros" zu machen. Wir helfen Menschen, die - aus welchen Gründen auch immer - ihre gleichgeschlechtlichen Neigungen nicht ausleben möchten. Wir stehen ihnen mit Seelsorge, Einzelgesprächen oder Gruppentreffen bei. Wer sind wir, ihnen vorschreiben zu wollen, dass sie das nicht dürfen?

Gleichwohl finden wir es bezeichnend, dass mittlerweile von Fachleuten und sogar innerhalb der schwulen Szene von einer "Fluidität" der menschlichen Sexualität gesprochen wird. Was nichts anderes heißt, als dass hier nichts für immer festgeschrieben ist, sondern durchaus einem Wandel unterliegt. Dennoch bekämpft man vehement "Umpolungsversuche". Beides jedoch ist nicht vereinbar. Entweder ist Sexualität fluide - und damit äußeren Einflüssen zugänglich - oder nicht.

Menschliche Sexualität wird von vielen verschiedenen internen und externen Faktoren beeinflusst. Selbst die Aktivierung oder Deaktivierung und sogar Neubildung (!) von Genen ist von Umweltfaktoren und vom Verhalten abhängig. Einfach gestrickte Aussagen mögen deshalb politisch motiviert sein, wissenschaftlich sind sie nicht.

"Die reinste Form des Wahnsinns ist es, alles beim Alten zu lassen und gleichzeitig zu hoffen, dass sich etwas ändert."

Albert Einstein

“The Church of the living God - the pillar and the bulwark of the truth”

(1 Tim 3:15)

Declaration of the truths relating to some of the most common errors in the life of the Church of our time

The Fundamentals of Faith

1.The right meaning of the expressions ‘living tradition,’ ‘living Magisterium,’ ‘hermeneutic of continuity,’ and ‘development of doctrine’ includes the truth that whatever new insights may be expressed regarding the deposit of faith, nevertheless they cannot be contrary to what the Churchhas always proposed in the same dogma, in the same sense, and in the same meaning (see FirstVatican Council, Dei Filius, sess. 3, c. 4: “in eodem dogmate, eodem sensu, eademque sententia”).

2.“Themeaning of dogmatic formulas remains ever true and constant in the Church, even when it is expressed with greater clarity or more developed. The faithful therefore must shun the opinion,first, that dogmatic formulas (or some category of them) cannot signify truth in a determinate way,but can only offer changeable approximations to it, which to a certain extent distort or alter it; secondly, that these formulas signify the truth only in an indeterminate way, this truth being likea goal that is constantly being sought by means of such approximations. Those who hold such an opinion do not avoid dogmatic relativism and they corrupt the concept of the Church's infallibilityrelative to the truth to be taught or held in a determinate way.” (Sacred Congregation for theDoctrine of the Faith, Declaration “Mysterium Ecclesiae” in defense of the Catholic doctrine on the Church against certain errors of the present day, 5).

The Creed

3.“The Kingdom of God begun here below in the Church of Christ is not of this world whose formis passing, and its proper growth cannot be confounded with the progress of civilization, of scienceor of human technology, but it consists in an ever more profound knowledge of the unfathomableriches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to thelove of God, and an ever more generous bestowal of grace and holiness among men. The deepsolicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, theirgriefs and efforts, is therefore nothing other than her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior. Thissolicitude can never mean that the Church conforms herself to the things of this world, or that shelessens the ardor of her longing of her Lord and of the eternal Kingdom” (Paul VI, Apostolic letterSolemni hac liturgia (Credo of the People of God), 27). The opinion is, therefore, erroneous thatsays that God is glorified principally by the very fact of the progress in the temporal and earthlycondition of the human race.

4.After the institution of the New and Everlasting Covenant in Jesus Christ, no one may be savedby obedience to the law of Moses alone without faith in Christ as true God and the only Savior ofhumankind (see Rom 3:28; Gal 2:16).

5.Muslims and others who lack faith in Jesus Christ, God and man, even monotheists, cannot giveto God the same adoration as Christians do, that is to say, supernatural worship in Spirit and in Truth (see Jn 4:24; Eph 2:8) of those who have received the Spirit of filial adoption (see Rom8:15).

6.Spiritualities and religions that promote any kind of idolatry or pantheism cannot be consideredeither as “seeds” or as “fruits” of the Divine Word, since they are deceptions that preclude theevangelization and eternal salvation of their adherents, as it is taught by Holy Scripture: “the godof this world has made blind the minds of those who have not faith, so that the light of the goodnews of the glory of Christ, who is the image of God, might not be shining on them” (2 Cor 4:4).

7.True ecumenism intends that non-Catholics should enter that unity which the Catholic Churchalready indestructibly possesses in virtue of the prayer of Christ, always heard by His Father, “thatthey may be one” (John 17:11), and which she professes in the Symbol of Faith, “I believe in oneChurch.” Ecumenism, therefore, may not legitimately have for its goal the establishment of a Church that does not yet exist.

8.Hell exists and those who are condemned to hell for any unrepented mortal sin are eternallypunished there by Divine justice (see Mt 25:46). Not only fallen angels but also human souls are damned eternally (see 2 Thess 1:9; 2 Pet 3:7). Eternally damned human beings will not be annihilated, since their souls are immortal according to the infallible teaching of the Church (seeFifth Lateran Council, sess. 8).

9.The religion born of faith in Jesus Christ, the Incarnate Son of God and the only Savior of humankind, is the only religion positively willed by God. The opinion is, therefore, wrong thatsays that just as God positively wills the diversity of the male and female sexes and the diversityof nations, so in the same way he also wills the diversity of religions.

10.“Our[Christian] religion effectively establishes with God an authentic and living relationshipwhich the other religions do not succeed in doing, even though they have, as it were, their armsstretched out towards heaven” (Paul VI, Apostolic Exhortation Evangelii nuntiandi, 53).

11.The gift of free will with which God the Creator endowed the human person grants man the naturalright to choose only the good and the true. No human person has, therefore, a natural right to

offend God in choosing the moral evil of sin, the religious error of idolatry, blasphemy, or a falsereligion.

The Law of God

12.A justified person has the sufficient strength with God’s grace to carry out the objective demandsof the Divine law, since all of the commandments of God are possible for the justified. God’sgrace, when it justifies the sinner, does of its nature produce conversion from all serious sin (seeCouncil of Trent, sess. 6,Decree on Justification, c. 11; c. 13).

13.“The faithful are obliged to acknowledge and respect the specific moral precepts declared andtaught by the Church in the name of God, the Creator and Lord. Love of God and of one’sneighbor cannot be separated from the observance of the commandments of the Covenant renewedin the blood of Jesus Christ and in the gift of the Spirit” (John Paul II, EncyclicalVeritatissplendor, 76). According to the teaching of the same Encyclical the opinion of those is wrong,who “believe they can justify, as morally good, deliberate choices of kinds of behavior contraryto the commandments of the Divine and natural law.” Thus, “these theories cannot claim to be grounded in the Catholic moral tradition” (ibid.).

14.All of the commandments of God are equally just and merciful. The opinion is, therefore, wrongthat says that a person is able, by obeying a Divine prohibition - for example, the sixthcommandment not to commit adultery - to sin against God by this act of obedience, or to morallyharm himself, or to sin against another.

15.“No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsicallyillicit, since it is contrary to the Law of God, which is written in every human heart, knowable byreason itself, and proclaimed by the Church” (John Paul II, EncyclicalEvangelium,vitae, 62). There are moral principles and moral truths contained in Divine revelation and in the natural lawwhich include negative prohibitions that absolutely forbid certain kinds of action, inasmuch as these kinds of action are always gravely unlawful on account of their object. Hence, the opinion is wrong that says that a good intention or a good consequence is or can ever be sufficient to justifythe commission of such kinds of action (see Council of Trent, sess. 6 de iustificatione, c. 15; JohnPaul II, Apostolic Exhortation, Reconciliatio et Paenitentia, 17; EncyclicalVeritatis Splendor, 80).

16.A woman who has conceived a child within her womb is forbidden by natural and Divine law to kill this human life within her, by herself or by others, whether directly or indirectly (see JohnPaul II, EncyclicalEvangelium Vitae, 62).

17.Procedures which cause conception to happen outside of the womb “are morally unacceptable,since they separate procreation from the fully human context of the conjugal act” (John Paul II, EncyclicalEvangelium Vitae, 14).

18.No human being may ever be morally justified to kill himself or to cause himself to be put to deathby others, even if the intention is to escape suffering. “Euthanasia is a grave violation of the lawof God, since it is the deliberate and morally unacceptable killing of a human person. This doctrineis based upon the natural law and upon the written word of God, is transmitted by the Church'sTradition and taught by the ordinary and universal Magisterium” (John Paul II, EncyclicalEvangelium Vitae, 65).

19.Marriage is by Divine ordinance and natural law an indissoluble union of one man and of onewoman (see Gen 2:24; Mk 10:7-9; Eph 5:31-32). “By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, andfind in them their ultimate crown” (Second Vatican Council, Gaudium et spes, 48).

20.By natural and Divine law no human being may voluntarily and without sin exercise his sexualpowers outside of a valid marriage. It is, therefore, contrary to Holy Scripture and Tradition to affirm that conscience can truly and rightly judge that sexual acts between persons who havecontracted a civil marriage with each other, can sometimes be morally right or requested or evencommanded by God, although one or both persons is sacramentally married to another person (see 1 Cor 7: 11; John Paul II, Apostolic Exhortation Familiaris consortio, 84).

21.Natural and Divine law prohibits “any action which either before, at the moment of, or after sexualintercourse, is specifically intended to prevent procreation—whether as an end or as a means”(Paul VI, EncyclicalHumanae Vitae, 14).

22.Anyone, husband or wife, who has obtained a civil divorce from the spouse to whom he or she is validly married, and has contracted a civil marriage with some other person during the lifetime of his legitimate spouse, and who lives in a marital way with the civil partner, and who chooses to remain in this state with full knowledge of the nature of the act and with full consent of the will to that act, is in a state of mortal sin and therefore can not receive sanctifying grace and grow in charity. Therefore, these Christians, unless they are living as “brother and sister,” cannot receiveHoly Communion (see John Paul II, Apostolic Exhortation Familiaris consortio, 84).

23.Two persons of the same sex sin gravely when they seek venereal pleasure from each other (see Lev 18:22; Lev 20:13; Rom 1:24-28; 1 Cor 6:9-10; 1 Tim 1:10; Jude 7). Homosexual acts “underno circumstances can beapproved” (Catechism of the Catholic Church, 2357). Hence, the opinion is contrary to natural law and Divine Revelation that says that, as God the Creator has given to some humans a natural disposition to feel sexual desire for persons of the opposite sex, so also He has given to others a natural disposition to feel sexual desire for persons of the same sex, and thatGod intends that the latter disposition be acted on in some circumstances.

24.Human law, or any human power whatsoever, cannot give to two persons of the same sex the rightto marry one another or declare two such persons to be married, since this is contrary to naturaland Divine law. “In the Creator's plan, sexual complementarity and fruitfulness belong to the verynature of marriage” (Congregation for the Doctrine of the Faith,Considerations regarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 3).

25.Unions that have the name of marriage without the reality of it, being contrary to natural andDivine law, are not capable of receiving the blessing of the Church.

26.The civil power may not establish civil or legal unions between two persons of the same sex thatplainly imitate the union of marriage, even if such unions do not receive the name of marriage,since such unions would encourage grave sin for the individuals who are in them and would be a cause of grave scandal for others (see Congregation for the Doctrine of the Faith,Considerationsregarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 11).

27.The male and female sexes, man and woman, are biological realities created by the wise will of God (see Gen. 1: 27;Catechism of the Catholic Church, 369). It is, therefore, a rebellion againstnatural and Divine law and a grave sin that a man may attempt to become a woman by mutilatinghimself, or even by simply declaring himself to be such, or that a woman may in like mannerattempt to become a man, or to hold that the civil authority has the duty or the right to act as if such things were or may be possible and legitimate (see Catechism of the Catholic Church, 2297).

28.In accordance with Holy Scripture and the constant tradition of the ordinary and universalMagisterium, the Church did not err in teaching that the civil power may lawfully exercise capitalpunishment on malefactors where this is truly necessary to preserve the existence or just order of societies (see Gen 9:6; John 19:11; Rom 13:1-7; Innocent III,Professio fidei Waldensibuspraescripta;Roman Catechism of the Council of Trent, p. III, 5, n. 4; Pius XII,Address to Catholicjurists on December 5, 1954).

29.All authority on earth as well as in heaven belongs to Jesus Christ; therefore, civil societies andall other associations of men are subject to his kingship so that “the duty of offering God genuineworship concerns man both individually and socially” (Catechism of the Catholic Church, 2105;see Pius XI, EncyclicalQuas primas, 18-19; 32). The Sacraments

30.In the most holy sacrament of the Eucharist, a wonderful change takes place, namely of the wholesubstance of bread into the body of Christ and the whole substance of wine into His blood, a change which the Catholic Church very fittingly calls transubstantiation (see Fourth LateranCouncil, c. 1; Council of Trent, sess. 13, c. 4). “Every theological explanation which seeks someunderstanding of this mystery must, in order to be in accord with Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after theConsecration, so that it is the adorable Body and Blood of the Lord Jesus that from then on arereally before us under the sacramental species of bread and wine”(Paul VI, Apostolic letterSolemni hac liturgia (Credo of the People of God), 25).

31.The formulations by which the Council of Trent expressed the Church’s faith in the Holy Eucharistare suitable for men of all times and places, since they are a “perennially valid teaching of theChurch” (John Paul II, EncyclicalEcclesia de Eucharistia, 15).

32.In the Holy Mass, a true and proper sacrifice is offered to the Blessed Trinity and this sacrifice is propitiatory both for men living on earth and for the souls in Purgatory. The opinion is, therefore,wrong that says that the sacrifice of the Mass consists simply in the fact that the people make a spiritual sacrifice of prayers and praises, as well as the opinion that the Mass may or should be defined only as Christ giving Himself to the faithful as their spiritual food (see Council of Trent,sess. 22, c. 2).

33.“The Mass, celebrated by the priest representing the person of Christ by virtue of the powerreceived through the Sacrament of Orders and offered by him in the name of Christ and themembers of His Mystical Body, is the sacrifice of Calvary rendered sacramentally present on ouraltars. We believe that as the bread and wine consecrated by the Lord at the Last Supper werechanged into His body and His blood which were to be offered for us on the cross, likewise thebread and wine consecrated by the priest are changed into the body and blood of Christ enthronedgloriously in heaven, and we believe that the mysterious presence of the Lord, under whatcontinues to appear to our senses as before, is a true, real and substantial presence”(Paul VI,Apostolic letterSolemni hac liturgia (Credo of the People of God), 24).

34.“The unbloody immolation at the words of consecration, when Christ is made present upon thealtar in the state of a victim, is performed by the priest and by him alone, as the representative of Christ and not as the representative of the faithful. (...) The faithful offer the sacrifice by the handsof the priest from the fact that the minister at the altar, in offering a sacrifice in the name of all Hismembers, represents Christ, the Head of the Mystical Body. The conclusion, however, that thepeople offer the sacrifice with the priest himself is not based on the fact that, being members of the Church no less than the priest himself, they perform a visible liturgical rite; for this is theprivilege only of the minister who has been Divinely appointed to this office: rather it is based on the fact that the people unite their hearts in praise, impetration, expiation and thanksgiving withprayers or intention of the priest, even of the High Priest himself, so that in the one and same offering of the victim and according to a visible sacerdotal rite, they may be presented to God theFather” (Pius XII, EncyclicalMediator Dei, 92).

35.The sacrament of Penance is the only ordinary means by which grave sins committed after Baptism may be remitted, and by Divine law all such sins must be confessed by number and by species(see Council of Trent, sess. 14, can. 7).

36.By Divine law the confessor may not violate the seal of the sacrament of Penance for any reasonwhatsoever; no ecclesiastical authority has the power to dispense him from the seal of thesacrament and the civil power is wholly incompetent to oblige him to do so (seeCode of CanonLaw 1983, can. 1388 § 1;Catechism of the Catholic Church, 1467).

37.By virtue of the will of Christ and the unchangeable Tradition of the Church, the sacrament of theHoly Eucharist may not be given to those who are in a public state of objectively grave sin, andsacramental absolution may not be given to those who express their unwillingness to conform to Divine law, even if their unwillingness pertains only to a single grave matter (see Council of Trent,sess. 14, c. 4; Pope John Paul II, Message to theMajor Penitentiary Cardinal William W.Baum, on March 22, 1996).

38.According to the constant Tradition of the Church, the sacrament of the Holy Eucharist may notbe given to those who deny any truth of the Catholic faith by formally professing their adherenceto a heretical or to an officially schismatic Christian community (seeCode of Canon Law 1983, can. 915; 1364).

39.The law by which priests are bound to observe perfect continence in celibacy stems from theexample of Jesus Christ and belongs to immemorial and apostolic tradition according to theconstant witness of the Fathers of the Church and of the Roman Pontiffs. For this reason, this lawshould not be abolished in the Roman Church through the innovation of an optional priestlycelibacy, either at the regional or the universal level. The perennial valid witness of the Churchstates that the law of priestly continence “does not command new precepts; these precepts should be observed, because they have been neglected on the part of some through ignorance and sloth. These precepts, nevertheless, go back to the apostles and were established by the Fathers, as it is written, ‘Stand firm, then, brothers and keep the traditions that we taught you, whether by wordof mouth or by letter’ (2 Thess. 2:15). There are in fact many who, ignoring the statutes of ourforefathers, have violated the chastity of the Church by their presumption and have followed thewill of the people, not fearing the judgment of God”( Pope Siricius, DecretalCum in unum in theyear 386).

40.By the will of Christ and the Divine constitution of the Church, only baptized men (viri) mayreceive the sacrament of Orders, whether in the episcopacy, the priesthood, or the diaconate (see John Paul II Apostolic Letter,Ordinatio Sacerdotalis, 4). Furthermore, the assertion is wrong thatsays that only an Ecumenical Council can define this matter, because the teaching authority of anEcumenical Council is not more extensive than that of the Roman Pontiff (see Fifth LateranCouncil, sess. 11; First Vatican Council, sess. 4, c. 3, n. 8).

May 31, 2019

Cardinal Raymond Leo Burke, Patron of the Sovereign Military Order of Malta

Cardinal Janis Pujats, Archbishop emeritus of Riga

Tomash Peta, Archbishop of the archdiocese of Saint Mary in AstanaJan Pawel Lenga, Archbishop-Bishop emeritus of Karaganda

Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana

Wenn man aus dem 2. Vatikanischen Konzil eine Lehre ziehen kann, dann die: das Gegenteil von "gut" ist "gut gemeint". Das "aggiornamento" - der "frische Wind", der in die Kirche wehen und sie "zeitgemäßer" machen sollte - ist schwer nach hinten losgegangen.

Dennoch profitieren gerade hier in Deutschland viele Berufskatholiken (noch) von diesem System. Anstatt die Zeichen der Zeit zu sehen und die Notbremse für jeglichen Liberalismus und Modernismus zu ziehen, wird noch mehr davon gefordert.

Was dieses "noch mehr davon" bedeuten kann, sehen wir momentan bei der Evangelischen Kirche. Trotz (bzw. WEGEN) des Zölibats und der immer liberaleren (und immer weniger christlichen) Grundhaltung laufen die Menschen in Scharen davon.

In der Katholischen Kirche kann ich nur jeden aufrechten Priester, Bischof und Laien auffordern aufzustehen und zu kämpfen. Wir dürfen die Kirche nicht denen überlassen, die drauf und dran sind, sie völlig zugrunde zu richten!

Miserere Nobis!

Hilfe für Katholikinnen und Katholiken mit ungewollten gleichgeschlechtlichen Neigungen

Wissenschaft

Neuronale Plastizität