Of
the more than 100 pieces of my writing that I have posted on the Radio
New Jerusalem
web site, one stands head and shoulders above the rest as being
easily the most controversial. This is an essay I published back in
January of 2008 titled, "The
Church Possessed: The Homosexualist Revolution in the Roman Catholic
Church." I guess the title itself suggests why this might be
controversial,
and if the reader also guesses that it has not gotten any less so
over the past eight years, this too would be correct.
This
essay is not controversial because it isn't true; to the contrary, it
is controversial precisely because it is. In preparation for this
column, I went back through and re-verified my earlier research and
found it is all still there, albeit with some alternate sourcing
necessitated by the increasing penchant for political correctness
that has arisen over the past eight years. Back in the day, I also
met off the record with a high level diocesan official, hoping I
would be told that I had somehow gotten this all wrong, but learned
instead that just the opposite was true. I have spoken frankly and
openly about it with a number of priests who also verified the
veracity of what I wrote -- including and especially the diabolic
component. I have found the Sacrament of Reconciliation a good place
to carry on these discussions, and I have been fortunate to have had
some excellent confessors who have treated the seal of the
confessional as working both ways, taking me into their confidence
and being as open and honest with me as I was encouraged to be with
them. And my point in discussing this in confession was based upon a
serious desire to know that I was not seeking to hurt anyone in my
efforts to understand -- and enlighten others -- as to why so many
had been hurt by the presence of a rogue and predatory homosexual
element within the hierarchy and the clergy of the holy Church of
Christ. My point was and is that, while there are those that deny
that this is the source of the clergy sexual abuse scandal within the
Catholic Church, it is easy enough to prove that it is. And the
Church knows it.
"The
Church Possessed" actually came about as the result of making a
confession.
In
the Diocese of Saginaw, where my wife and I had moved with our two
school aged daughters in 2005, we were immediately confronted with
what had all the appearances of an "anti-Catholic" Catholic
Church. In our first Mass in Alma, eight year old Martha was trying
to follow along in the little white missalette she had received from
her godparents, and finally leaned over to her mother and me and
whispered, "This Mass is screwy!" Indeed, the church was
screwy. The kneelers were absent, and the life-like Italian corpus
from the crucifix was broken and stuffed in a basement closet -- we
would discover this years later. As Martha had pointed out, the
liturgy was unrecognizable and when my wife, Jean, and I met our
pastor, we were told that our traditional Catholic belief system
wasn't welcome in the Church anymore. We were told that the Diocese
of Saginaw was on the cutting edge of a "Spirit of Vatican II"
new Catholicism, and we just needed some time to get used to it. And
it was made clear that if we didn't want to do this, we were free to
go somewhere else.
So
we gave it a try.
I
enrolled in the Assumption University Saginaw Masters of Pastoral
Ministry program in the fall of 2005, and was immediately confronted
with the homosexualist aspect in all of this. During my entrance
interview with the nun who ran the program, to determine if I had the
"right stuff," I was shown a statue of two women in ancient
garb involved in what can best be described as an orgasmic lesbian
embrace. I was told that the statue represented the Blessed Virgin
Mary and St. Elizabeth. Sister looked at me curiously, as if I was a
chimp under study, then asked, "Do you find this offensive?" Fighting
back my shock and gag reflex, I answered calmly, and with
feigned innocence, "Why, no. Am I supposed to?"
With
that I was pronounced fit and signed up for two classes, one in
Christology and the other on the New Testament. The former argued
that the Christ concept was essentially an invention of the Early
Church Fathers, and the latter that the New Testament was constructed
in such a way so as to reinforce the former. I managed to nearly get
kicked out of school for arguing the point of Catholic orthodoxy, and
would have if Sister hadn't been advised by a priest friend to just
give me a "B" and not make a scholastic martyr of me. She
was already in hot water with our new bishop, Robert Carlson, who had
recently been sent to Saginaw to restore Catholic order. The
Assumption University Saginaw program would be phased out and
replaced with a more traditional Catholic education program. The
story of all of this is told in an open letter I wrote to the
Academic Vice President of Assumption University, which I called "A
New Assumption?" My point here is to relate
that during the time of the previous
bishop, Kenneth Untener, to work in a parish ministry in the Diocese
of Saginaw meant any lay person doing so was expected to receive an
unaccredited "masters" degree in pastoral ministry or
religious education, and the not so hidden dynamic in this was that
to qualify one had to accept the homosexualist agenda behind it. And,
like well-meaning sheep, many did.
Now
if it had been just Jean and I to consider, we probably would have
stayed put and rode this situation out to its conclusion. Bishop
Carlson, who is now Archbishop of St. Louis, was making progress in
restoring the Catholic Faith to the Diocese of Saginaw. However, my
Assumption University experience had labeled me as a troublemaker
among the remaining minions of the late homosexualist Bishop Untener,
and they were now opposing tooth and nail the revisions of Bishop
Carlson. This meant that our children, the aforementioned Martha and
her eleven year old sister, Elizabeth, were targeted as being
particularly in need of catechesis concerning the "new"
Catholicism that was already in the process of being returned to a
more traditional expression of the "old" faith under Bishop
Carlson. The excellent faith formation that our girls had received
in our first parish in northern Michigan, and in our second in south
central Florida, was seen in Alma as "Catholic brainwashing"
that needed to be reversed by rapid indoctrination into the new faith
as expressed in the "Spirit of Vatican II." And so, after
many months of bringing our girls home after their faith formation
classes and explaining the reasons why the Catholic Church wasn't
mean for insisting that only men could be priests, why the sacraments
were really necessary, and why the traditional family structure and
God given gender roles weren't oppressive, I decided we couldn't wait
any longer for Bishop Carlson to catch up to our parish in Alma.
Realizing the seriousness of what I was contemplating, I asked our
pastor in Alma to hear my confession. He said he didn't believe in
the sacrament, but we could have a talk. When I told him what we
were contemplating, he said, "Take me with you!" We didn't
do that, of course, but we did take our family out of the Catholic
Church.
Never
one to come up with a simple solution when a more complicated one
will do, mine was to reconnect with some distant and long lost
Mennonite relatives in the "Thumb" of Michigan. So we began
a weekly trek of 100 miles each Sunday to attend the Conservative
Mennonite Church near the village of Pigeon. This was actually good
for a while, and while Jean and our girls were homesick for the
Catholic Church, I was doing fine among the Mennonites until we
celebrated our first communion service and found something very vital
was missing. "Where's Jesus?" I asked. The answer: "Nowhere to be
found." Nice people, nice church, just no
Jesus. Supposedly, He was with us "in spirit," the way a
dead relative might be. And when I was told that the Real Presence
was just an old Catholic superstition, I realized that, while I had
heard that at the Catholic Church in Alma, it didn't stop the Lord
from showing up for Mass. I prayed fervently and saw Jesus standing
in the doorway of a burning Catholic Church. "Come be with us,"
I said to Him. "Come stay with me," He replied. Suddenly,
I wanted to go to Mass. I had
to go to Mass. I wanted to go home.
But
where was home? We certainly weren't welcome in Alma. The Lord
quickly provided an answer when Jean was told of a faithful priest in
the little town of Bannister, some 30 miles away. She called Father
Wolfgang Striechardt to make an appointment to see him, and when she
told him our circumstances -- that we wanted to come home to the
Catholic Church -- his reply was, "How soon can you be here?" Within
the hour, we were with Father Wolf in confession and were
warmly welcomed back to the Catholic Church. When my reasons for
leaving the Church tumbled out, and my confession ended with my new
found realization of how much I needed the Catholic Church, Father
Wolf suggested that maybe the reason for all of this had been my
failure to see how much the Catholic Church needed me. At this, the
tears started to flow. This had never occurred to me. In fact, I
had spent the past two years being told exactly the opposite.
Jean
and the girls were given more traditional penances, but as the
instigator in this situation, Father Wolf told me that for my penance
he wanted me to write down all of the reasons why I had left the
Catholic Church and, when this was accomplished, we would sit down
and discuss them. After two weeks of research and some marathon
writing sessions, I presented him with "The Church Possessed:
The Homosexualist Revolution in the Roman Catholic Church." This was
clearly more than he had bargained for, and he asked for
time to read my work carefully and to think and pray about how he
would handle this. By the time we met again, I had posted the essay
on Radio New Jerusalem, where it sat along side my other writings,
including my written course work and the letter to Assumption
University that had gotten me in so much trouble. Father Wolf
reviewed all of this and then made a recommendation that surprised
me: he thought I should become a deacon. I asked him, "That's
kind of, 'Out of the frying pan and into the fire,' isn't it Father?"
He
gave me a sly smile and shrugged.
The
person responsible for deacon formation for the Diocese of Saginaw
during the time of Bishop Carlson was the Diocesan Theologian, a man
named Dr. Ed Hogan. If you don't recognize the title, "Diocesan
Theologian," it is because this is a somewhat unusual position. It was
a position created by the bishop because during the 24 year
reign of Bishop Untener, the "Spirit of Vatican II"
nonsense had become so much the norm that it was necessary to
"re-form" the laity in light of the true Catholic faith. Not an easy
task, and one not accomplished without considerable
wailing and gnashing of teeth among the faithful so affected. I
suppose, in retrospect, that I presented a complication Ed Hogan
didn't really need. However, Father Wolf's recommendation of me, and
offer to sponsor me in training for the diaconate, got his attention
and he was very gracious to me on that cold winter morning we spent
discussing all of this in his office.
When
I arrived, Ed had logged onto Radio New Jerusalem and was intently
reading "The Church Possessed." When I asked him what he
thought of it, he replied that it was "very interesting." I got right
to the point: "Can you tell me that I'm wrong about
any of this?" He was straightforward right back: "No,
you've got it right. I wish I could tell you that you're wrong. Some of
your language is a little over emotional and you state some
things a little too strongly, which is understandable given your
state of mind concerning all of this, but you've got your facts
rights."
We
went on to have a very candid discussion of the current situation in
the Diocese of Saginaw and finally Ed got around to the subject at
hand: the diaconate. "If you feel a strong calling to a be a
deacon," he said, "We can attribute that to the Holy Spirit
and there is nothing you've done here or written that would preclude
you from it. However, it would mean that your web site would come
under the editorial control of the bishop's office and I can assure
you that pretty much all of what you have here would have to come
down. Here are my personal feelings on this: You are on the same
page with the bishop concerning this situation and you are in a
position as a layman where you can say and write things that he can't
and wouldn't if he could. You may be of more service to the Church
doing that than if you were a deacon. My personal approach to this
would be to just go ahead and clean all of this stuff up right now
and let the chips fall where they may. The bishop takes a more
pastoral approach. He is willing to take more time, move more slowly
and be more patient because his goal isn't to run those who have been
led astray out of the Church, but reconvert them and bring them back
into the true Catholic fold. He sees that as his duty as a shepherd
and, I guess, when all is said and done, I can't really argue with
it." I agreed that I couldn't either when it was put like that. And Ed
finished with the most obvious observation: "And
besides, he's the bishop. It really doesn't matter what you or I
think." That was certainly true enough.
A
few weeks later, Ed Hogan came up with his own version of, "Out
of the frying pan and into the fire." I received an email from
Tom Conklin at Catholic Family Service asking me if I might be
interested in becoming Catholic Chaplain at the Saginaw County Jail. It
seems I had come highly recommended by Ed Hogan.
I
took the job and suddenly found myself in Saginaw. I became
acquainted with lots of people who worked for the diocese, more than
80 volunteers from the various parishes in the city who did worship
services at the jail, and lots of Catholic priests. I got so I could
judge by the reaction to me when someone figured out that I was that
guy who had written "The Church Possessed," and I was
labeled a homophobe (or worse) by many, and there were those
individuals who refused to even speak to me. But they were, in
actuality, a relative few. Interestingly enough, I discovered that
there were so called "gay" priests who were bothered little
or not at all by what I had written, and one of these men proved to
be someone I could always count on to go into the jail on short
notice to hear a difficult confession. And a jailhouse confession
can be brutal -- like that of the weeping man who had beaten his wife
to death with a hammer.
In
doing the math it works out like this: even if the estimate is true
that only something like six percent of the clergy sexual abuse cases
have been reported, and if the estimate is accurate that one third to
half of all of the Catholic priests in the US are gay, then the truth
is that the vast majority of gay priests are really just priests,
and, in my experience at least, they are good people, some of our
best pastors, and they are doing a good job at the hardest profession
there is on earth. They don't deserve to be lumped in with those who
have been the perpetrators of the heinous crimes we have heard so
much about, and, especially given the demographics of the ongoing
priest shortage, we ought to be grateful we have them. As I was told
once, God doesn't call us to be heterosexual or homosexual, he calls
us to be holy. Amen to that. Celibacy and orthodox Catholic
teaching observed and upheld renders the question of sexual
orientation moot. I'm not on a gay "witch hunt" within the
Catholic Church and never have been.
However,
this does not discount the reality of a homosexualist agenda promoted
within the Catholic Church, like it is in the greater society at
large, by a strident, shrill and highly vocal minority bent on
imposing their malinformed and misinformed sexual agenda upon the
rest of us as if it were the gospel truth -- which it isn't. The
Gospel of Christ remains the gospel truth within the Catholic Church,
and it is our solemn responsibility to our ever-present and sovereign
Lord to assure that this always remains so. And it is our duty to
our culture at large to be vigilant in standing up in public for this
truth, as we should in church, even in the face of those both within
and without who would point to us as homophobes, bigots and worse so
as to persecute us as they imagine themselves to be persecuted.
The
prophetic alarm bell I have been sounding since writing "The
Church Possessed" is that the Catholic Church has spent the last
50 years dealing with the fallout of a crisis caused by those in our
midst who hijacked the Second Vatican Council and claimed that there
was somehow a "spirit," unwritten in any of the documents,
that justified the attempt at turning the Church of Christ into the
Church of anti-Christ. This is the unholy spirit of the satanic
agenda that is driving this homosexualist revolution within the
Church just as it is in the world. And this is also controversial
not because it isn't true but because it is. It is time that those
of us who deny this realize it, and it is time that those of us who
realize it stand up in church, and in the public square, and say so.
That is the message of "The Church Possessed," and that is
the message of this column today. And the reason we should do this
is not only because our Christian culture, traditional family values
and future depend upon it, but because those who are so misguided and
negatively affected in this, regardless of their protests to the
contrary, are desperately in need of our help.
In
the emotional aftermath of the recent tragedy in Orlando, these
already turbulent waters became much more muddied. The shooter, Omar
Mateen, was the creation of the attempt in postmodern America to
create a societal synthesis out of communities as divergent as the
LGBT movement and those following the ways of radical Islam. The
confusion and conflict inherent in this for someone like Mateen, who
found himself living and functioning in both of these worlds, created
a ticking time bomb of anger and hatred that went off during the
celebration of "Latino Night" at the Pulse, and resulted in
over 100 casualties -- 49 of them deaths.
Given
the scope of this tragedy, natural and basic human decency required
the outpouring of love and support for the victims and their families
that followed, and this was truly a beautiful thing. However, given
the cultural, political and sexual nuances involved, it is also
understandable that this initial outpouring would be skewed and
affected by the political correctness of a society, trying as
unsuccessfully as ours is, to find some kind of unity in the midst of
such a profound and imposed diversity. As time tempers the pain and
emotion in all of this, it should allow us the opportunity for a more
measured, and genuinely more compassionate response, by embracing the
individuals involved in the LGBT lifestyle as the independent and
beloved human souls that they are. And as faithful Christians and
Roman Catholics, we should see in this the spiritually correct
response that trumps the politically correct response inherent in
embracing instead the unholy agenda of LGBT movement.
The
Catholic media response to the events in Orlando pretty much ran the
gambit one would have expected. Father
James Martin,
the editor at large of America,
posted a video
on Facebook
taking the majority of Catholic bishops to task for not using the
opportunity of the Orlando massacre to recognize the LGBT community
rather than just expressing their condolences to the individuals
involved and their families. Father
Richard Heilman
then took Father Martin to task on Roman
Catholic Man
in an article titled, "Father
James Martin's False Mercy." Father Heilman rightly
points out that mercy extended in such a way
that it ignores, or even condones, behavior contrary to Catholic
teaching is false mercy. He then uses the parable of the Prodigal
Son as an illustration. In this illustration, he writes that, while
the repentant, wayward son is welcomed back home by his father, the
father does not "...tell
the son he is free to bring the prostitutes home with him." Father
Heilman goes on to rant, "THIS is my Catholic Church!!
This is what REAL mercy is all about. My Church has its loving arms
WIDE OPEN at ALL TIMES, always ready to welcome those who want to be
home. But, like the father, we are not saying, 'Bring the prostitutes
home with you.'"
This
is the way it is in Father Heilman's Catholic Church. This is the
way it is in the Catholic Church that belongs to most of us. However,
this Catholic Church is not what "REAL mercy is all
about" either. It is a false mercy every bit as misplaced as
Father Martin's. The question Jesus continually poses to us in the
gospels is, "What about the prostitutes?" And, in the
Catholic Church that belongs to Jesus Christ, God the Father does
tell us to, "Bring the prostitutes home with us." What
He insists upon is that we embrace them in Christian love, and not
temporal lust, so as to elevate their spirit to right behavior rather
than have ours sink into sin with them. Is that what Father Heilman
is afraid of? Why do so many Catholics believe that there are so
many sinners so much worse than the rest of us that they shouldn't
associate with the "good" people? Jesus didn't behave like
this, and the words he used to those who did were, "Woe unto
you, Scribes and Pharisees!" There is no example in the New
Testament anywhere in which any sinner was expected to repent before approaching
the Master. Jesus had the reputation for associating with tax
collectors and sinners because He did just exactly that. It
disgusted the "good" people then, and it disgusts them now. We
are supposed to understand what it means to be sinners because we all
are. And regardless of what Pope Francis keeps telling us, and
regardless of what our priests tell us in their homilies each day and
twice on Sunday, the reality in the mind of too many of the faithful
is that only the "good" people are fit to be Catholics
today. This has been true in every parish we have belonged to. At
ours in Clearwater, we hide the St. Vincent de Paul office so the
poor can't find it. You call us, we'll call you back, but don't you
dare come around here! And, take it from me, don't invite them to
come to our church! At the parish we belonged to in Alma, a man who
did time for downloading child porn is forbidden from attending Mass,
even escorted and supervised, because the diocese thinks it "too
risky." The real reason? It might "offend" the check
writing faithful to have him in the pews with them every week.
Perhaps
the most controversial statement concerning the events in Orlando
came from our own Bishop of the Diocese of St. Petersburg, Robert
Lynch. Bishop Lynch set off a furor, particularly in the
conservative and traditionalist Catholic media, with these
remarks on his personal blog:
Second,
sadly it is religion, including our own, which targets, mostly
verbally, and also often breeds contempt for gays, lesbians and
transgender people. Attacks today on LGBT men and women often plant
the seed of contempt, then hatred, which can ultimately lead to
violence.
The
Archbishop of Miami, Thomas Wenski, made these remarks in reference
to Bishop Lynch's earlier statement in a June
20 homily
celebrating the Fortnight for Freedom:
Yet,
in our confusion and in our anger, we must be careful lest we make
truth another casualty in the aftermath of this lone-wolf terrorist
attack. And to blame a particular religion or religion in general for
this atrocity would do just that.
CNN's
Anderson Cooper rejects Pam Bondi's expressions of sympathy because
she opposed same sex marriage. The New York Times editorialized that
the victims were "casualties of a society where hate has deep
roots." They weren't talking about ISIS's caliphate but America.
And one bishop who should know better even opined, and I quote: "It
is religion, including our own which targets…and often breeds
contempt for gays, lesbians and transgendered people."
Where
in our faith, where in our teachings — I ask you — do we target
and breed contempt for any group of people?
I
suspect that Archbishop Wenski knows Bishop Lynch's situation just
like those of us in the Diocese of St. Petersburg do. Bishop Lynch
is elderly and, as required at age 75, has already submitted his
resignation to the Holy See and it has been accepted. Therefore,
those in the media so self righteously demanding his resignation
needn't bother. Rumor has it that he is in poor health physically
and mentally, and the process of finding his replacement is well
under way. At Mass our priests pray for, "Francis our pope and
whoever our new bishop might be." It would seem most likely
that these remarks were ill advised to begin with and, in retrospect,
it might have been better if someone at the diocese had been able to
exercise editorial privilege rather than have the bishop end his
career on such a controversial note.
Bishop
Lynch was, by reputation, one of the remaining homosexualist bishops.
We moved to the Diocese of St. Petersburg little more than a year
ago, and prior to this I attended Mass here on occasion when I came
to this area to visit family. The homosexualist, anti-Catholic
agenda that we encountered in Alma, and that led us to leave the
Catholic Church, was reported in the Diocese of St. Petersburg in
this 2007 Renew
America article
by Matt
C. Abbott, but was never
in evidence here in my experience -- which was,
admittedly, very limited. As one might imagine, we have our share
and perhaps more of "gay" priests here in the Diocese of
St. Pete, and I've been around long enough now to have met some of
them. Like I learned in Saginaw, they are good people, some of our
best pastors, and they are doing a good job at the hardest profession
there is on earth. The only sexual scandal I'm aware of on Bishop
Lynch's watch involved the
bishop himself and adult males
and, while unfortunate and distasteful, this pales in comparison to
the tragedy and horror experienced in such places as Philadelphia
and Boston. In fact, Bishop Lynch's career in St.
Petersburg has been more
noteworthy for the scandals
he cleaned up
early on in his bishopric, and he openly and publicly encouraged
anyone abused by priests to come forward and report it. Rather than sexual scandal, perhaps the
most controversial event in
his tenure as bishop was his questionable refusal to support the pro-life
cause of invalid Terri Schaivo.
In "The
Church Possessed" I referenced a 2005 article by Father Richard
John Neuhaus in First
Things
titled "The
Truce of 2005."
In this article, the late Father Neuhouse describes this "truce"
as an unwritten agreement between the Holy See and the Catholic
seminaries in the United States in which those homosexual candidates
for ministry who were incapable of maintaining a celibate lifestyle
would be weeded out, while those who were capable would proceed to
ordination. Perhaps the truth behind the "Truce of 2005"
that goes most unrecognized, and under appreciated by the faithful,
was the demand by the Holy See that the liturgical abuses, and the
denigration of the practice of the Catholic Faith as instituted by
the homosexualist bishops, had to stop. Bishop Carlson didn't just
show up by accident to fix this in Saginaw, and I'm sure it happened
like this in other places, too. I don't know what went on in the
Diocese of St. Petersburg at that time, but I do know that in my
experience here it wasn't like Saginaw. And in our recent move, Jean
and I have been received warmly in the Church and I would be remiss
if I didn't express our appreciation and gratitude for this. Much is
made of the "Francis Effect" and we should also be grateful
for the "Benedict Effect" that returned us to a more holy
practice of the Catholic Faith. Perhaps what the Church needed in
2005 was
a truce, not a revolution, and perhaps what we have witnessed here in
The Diocese of St. Petersburg, during the time of Bishop Lynch, was a
more successful discovery of unity in the midst of our diversity as
Catholics. If so, he is to be commended for that.
As for
his recent remarks, and while Archbishop Wenski was right in
providing the correct perspective that our Catholic faith and it's
teaching breeds contempt for no one, the practice -- or better -- mis-practice
of the Catholic religion too often does breed a de
facto contempt for not only
gays, lesbians and transgendered people, but people of color,
immigrants, citizens returning from prison, the poor, and those in
general who, by whatever standard and measure, are somehow deemed
less worthy than the rest of us. This, of course, isn't unique to
the Diocese of St. Petersburg, but it is particularly true among
those of us in the older population that make up such a significant
portion of the Catholic demographic here in the Sunshine State.
In
the Catholic Church we must become as adept at walking the world's
tightrope as is our Holy Father, Pope Francis. Regardless of the
abuse he often takes in the Catholic media, he is aware of, and
trying to eliminate, the "gay
lobby"
in the Catholic Church that has caused us so much pain and suffering,
just as he is trying to eliminate the pain and suffering that plagues
those who have suffered from the hardness of heart that plagues us
all -- not
only gays, lesbians and the transgendered but all who have been
marginalized. If Catholics spent as much time praying
for the Holy Father as they
do criticizing him, perhaps this would happen faster.
People
of good will are where you find them, and sometimes it's not where
one expects, and the eternal truth will reveal one day that those we
find in both heaven and hell will surprise us. In our attitude
towards the Church and the world, we would also do well to remember
that while Catholic teaching cannot be changed to accept gay
marriage, and natural law cannot be changed because, well, it is
natural law, our negative human attitudes towards those trapped in
the sin, degradation and satanic tragedy of the homosexualist
movement in the Church, and the LGBT movement in the world, can and
must change. I know mine have. If we are to offer the holy
alternative and healing that is life in Jesus Christ in His Holy
Church to those who do want to escape this spiritually and physically
destructive lifestyle (and there are more than we are led to
believe), then there is no better resource to accomplish this than
those priests in our midst already, who have overcome the pitfalls of
same sex attraction, and so are best prepared to lead these beloved
others, cherished in the sight of God, in doing the same. This may
not be politically correct but it is spiritually correct, and if the
world wants to call us "homophobes" for it, so what? And
respect, love and basic human kindness to those who continue in this
lifestyle is their right just as it is our privilege -- and
responsibility -- to provide it.
What
too many in our midst perceive as the foul smell of the poor, the
downtrodden, and the sinful is, from heaven's perspective, the sweet
smelling incense that carries our prayers to God. And we would,
therefore, do well to realize that the biggest crisis facing the
Catholic Church -- even bigger than the homosexualist revolution --
is that it wasn't those in the world Jesus was referring to when He
said, "...in those days, the love of many will grow cold." It was the
"good" people in the Church.
To
quote from "The Church Possessed," it's like Pogo said, "We
have met the enemy and he is us!"
All
Biblical quotes from The Catholic Edition of the Revised Standard
Version of the Bible, copyright 1965, 1966 by the Division of
Christian Education of the National Council of the Churches of Christ
in the United States of America. Used by permission. All rights reserved.
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