‘This Jesus heals’: Gender Matters Conference to share the truth of God’s love

Moira Cullings

Same-sex attraction and gender identity are among the most-talked about issues in secular society.

“To some extent, everybody has some type of relational or sexual brokenness,” said Scott Elmer, Executive Director of Evangelization for the Archdiocese of Denver.

“It’s a thing where you’re tempted to think it’s such a hot button issue, maybe the Church doesn’t have an answer or that the Church’s answer would be incredibly unfulfilling,” he said.

But the Church does have an answer, and it will be addressed at the Gender Matters Conference, presented by Desert Stream Ministries on Jan. 19.

“What Gender Matters and what Desert Stream does is they say that Jesus has an answer and that the Father has given you an identity as his son or his daughter, and you’ll find fulfillment there,” said Elmer.

“Even if it’s somebody that’s experienced profound same-sex attraction, the Lord can actually bring about healing in that.”

Elmer believes that through Desert Stream, the conference has great potential to heal the hearts of those who attend.

“Desert Stream Ministries is a ministry which is designed to expose people to the love of God the Father, receive their identity in Jesus Christ and heal the wounds that have come from their brokenness,” he said.

Although the conference will focus on same-sex attraction and gender identity, it will be helpful to all who struggle with sexual or relational issues.

“The conference is designed for people that are looking for how Jesus answers people with this type of brokenness,” said Elmer. “If you come, you’ll realize that the Lord wants to restore and bring to fulfillment something in you.”

That fulfillment can come out of even the most complicated wounds.

“Most of the wounds you and I have is because of failed relationships,” said Elmer. “So, it’s actually relationship that restores that wound. The communal aspect with other Christians is necessary, too.”

The conference will utilize the teachings of St. John Paul II and Pope Benedict, as well as Scripture, to explain the Church’s position on these issues.

“[Desert Stream] brings people to the source of healing, which is Jesus, and then through some teaching, some ministry and powerful small group experiences, the Lord ministers healing,” said Elmer.

“The people that have been sent to it have experienced profound healing, profound renewed intimacy with Jesus and knowing him in a new and powerful way.”

Elmer explained that although society strives to make it easy for people who struggle with these issues by accepting them without question, “it’s a false compassion in the sense that we don’t think that’s the highest dignity that God called them to live.

“He doesn’t want to just leave them in brokenness,” he added. “This Jesus heals.”

Aaron Lambert contributed to this story.

Gender Matters Conference

Saturday, Jan. 19, 9 a.m. – 5 p.m.
1300 S. Steele St.
$25

Visit gendermatters.eventbrite.com
to register.

COMING UP: Art: A needed sacrament of faith

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A sacrament is an outward, material sign of an inward, spiritual reality. The seven sacraments are signs instituted by Jesus to communicate his grace to us. In addition, we have sacramentals, signs and practices that draw us more deeply into our faith. We do not have an abstract faith; it is sacramental and incarnational, centered on the coming into the flesh of the Son of God and his continued presence in the Church through the Eucharist.
Art, following this sacramental identity, expresses our faith, draws us into prayer, and mediates divine realities. In a time of relativism, which shuns proposals of truth and goodness, we need to rely more upon the witness of beauty. Pope Benedict XVI spoke of this opportunity and need: “I have often affirmed my conviction that the true apology of Christian faith, the most convincing demonstration of its truth against every denial, are the saints, and the beauty that the faith has generated. Today, for faith to grow, we must lead ourselves and the persons we meet to encounter the saints and to enter into contact with the Beautiful.”

Does this approach actually work for evangelization? Elizabeth Lev details one example, the crucial role of art at a time of crisis in the Church, in her book, How Catholic Art Saved the Faith: The Triumph of Beauty and Truth in Counter-Reformation Art (Sophia, 2018). As core Catholic doctrines faced opposition from Protestants, the Council of Trent called for the creation of art to assist in renewal. The Council said that art should instruct, help to remember and meditate divine realities, admonish, provide examples, and to inspire the faithful to order their lives in imitation of the saints (4). Lev adds her own synthesis of how art assists the Church, asserting that “art is useful in evangelization…. can bring clarity…. [and] is uplifting” (6). The Catholic Reformation and Baroque periods, particularly in central Italy, were ages “of unprecedented art patronage from the top down, effectively a very expensive PR campaign meant to awaken the hearts and minds of millions of pilgrims who were making their way to the Eternal City” (5).

And it worked. It was not art for art’s sake that led Catholics to stay true to the faith, but art’s ability to express the deep spiritual vision of the Church as articulated by the great Catholic reformers. Lev lists the main protagonists of this cooperative work:  “The spiritual insight of Charles Borromeo, Robert Bellarmine, Federico Borromeo, St. Philip Neri, and Paleotti fused with the creative talents of Caravaggio, Barocci, the Carracci School, Lavinia Fontana, and Guido Reni, making for a heady cocktail designed to entice the faithful into experiencing mystery” (16). Lev provides a masterful overview of the key theological issues at stake and how artists were commissioned to visualize the faith in these areas, including the sacraments, mediation of the saints, purgatory, and practices such as pilgrimage.

Developments in technique enabled art to come alive, actively mediating faith, by using theatrical characteristics that invited the viewer into the drama of the scene. Altar pieces beckoned down to the action of the altar, pointing to the reality occurring there, such as Caravaggio’s The Entombment of Christ (37), and others drew the viewer into the scene, as with Frederico Barocci’s extended hand of St. Francis bearing the stigmata, inviting an imitation of Christ (145). Other paintings inspired religious sentiments such as contrition, as found in Reni’s St. Peter Penitent, who models how to weep for one’s sins and to beat one’s chest in repentance (45), and Titian’s good thief who reaches out to Christ as one would do in confession (52). The book beautifully presents the artwork, and Lev seamlessly combines art criticism and religious commentary.

The time period of Lev’s book bears some striking similarities to contemporary struggles. Many Catholics continue to question the faith, and we have experienced a return to iconoclasm in the last fifty years, bent on the destruction of the Church’s sacramental vision. We, too, need the inspiration of art, which calls us to renew our faith: “Art no longer allow[s] the viewer to stand at a safe distance, as a passive recipient of grace, but exhort[s] everyone to act” (180). For the success of the New Evangelization, we need a return to beauty. This will require us to invest in a renaissance of the arts, knowing that this investment will support the Church’s efforts to communicate the truth of our faith, for the salvation of souls.