I think the key point here is “The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home”.
Surely that implies acceptance of our bodies as they are ,, recognizing that “body” includes both our physical and mental make-up? It follows that we should not be forced into arbitrary patterns of behaviour in our relationships or gender expression based on conforming to the standard heterosexual and gender binary stereotypes.
Further, as Peter Nixon notes in the comments you quoted yesterday, “acceptance of our bodies” does not imply acceptance of medically treatable pathological conditions. If the “body” someone has been given presents a dysjunction between its physical and mental manifestation, and that dysjunction is medically diagnosed as problematic, then acceptance of the body does not exclude medical interventions to rectify the problem.
Pope Francis’ encyclical on the environment, “Laudato Sii,” has made headlines around the world, and it will surely be the topic of frequent discussion in weeks and months ahead. I’ve already commented on how some of the principles that Pope Francis puts forth in this encyclical could just as easily be applied to LGBT issues, and would greatly enhance the Catholic Church’s approach to issues of sexual orientation, lesbian and gay relationships, and gender identity. But it is another section of the encyclical which is gathering the attention of LGBT advocates.
Paragraph 155 of the document is being perceived as part of Pope Francis’ continued attack on “gender theory.” As Pope Francis uses it, gender theory seems best defined as a concept used to refer to any and all progressive ideas about gender. (I am not trying to be facetious by this definition; the problem is that neither Pope Francis nor any Catholic…
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