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by Luiz Sérgio Solimeo | January 24, 2018

 

A Catholic soul is filled with sadness when it must criticize a member of the once glorious Society of Jesus founded by Saint Ignatius of Loyola, a religious order that did so much good for the Church. Alas, corruptio optimi pessima—the corruption of the best is the worst of all.

This reflection comes to mind looking at the book by Fr. James Martin, S.J., Building a Bridge: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion, and Sensitivity.1 Father Martin is an American Jesuit priest, writer, and editor-at-large of the Jesuit magazine America. In April 2017, Pope Francis appointed him as a consultant to the Vatican’s Secretariat for Communications.

A Serious Omission: the Distinction Between Homosexual Tendency and Act

Throughout the book, Father Martin carefully avoids distinguishing between persons with same-sex attraction who resist these deviant tendencies with the help of grace and those who indulge in unnatural proclivities, turning them into acts.

He refers to the “LGBT community” and “LGBT people”2 to designate homosexuals and “transgenders,” lumping together those who suffer from same-sex attraction but resist and those who succumb to unnatural vice. However, the “LGBT” acronym does not apply to those who resist temptation but only to activists who seek to impose on society the acceptance of their unnatural practices and way of life as normal and even excellent.

 

Dishonest Sleight-of-Hand

Father Martin uses a dishonest artifice to deceive the unwary. He takes the Catechism’s assertion that people with “deep-seated homosexual tendencies” “must be accepted with respect, compassion, and sensitivity,” and that “unjust discrimination in their regard should be avoided,”3 and applies them to homosexual activists and “transgenders.” He devotes the entire first part of his book to commenting on how people should show “respect, compassion, and sensitivity” to members of the LGBT movement!

It is not with tricks that we show love for Truth and charity to neighbor, but by laboring honestly to free sinners from the enslavement of vice and restoring them to virtue and faithfulness to God and His Law.

 

The Condemned New Ways Ministry Is at the Book’s Origin

Fr. James Martin tells us how New Ways Ministry is at the origin of his book:

"When New Ways Ministry, a group that ministers to and advocates for LGBT Catholics, asked just a few weeks after the Orlando tragedy if I would accept their “Bridge Building Award” and give a talk at the time of the award ceremony, I agreed. The name of the award, as it turned out, inspired me to sketch out an idea for a “two-way bridge” that might help bring together both the institutional church and the LGBT community."

The bulk of this book is that talk, which has been expanded into a longer essay.4 

However, Sr. Jeannine Gramick and Fr. Robert Nugent, founders of New Ways Ministry, and authors of a 1992 book significantly titled Building Bridges: Gay and Lesbian Reality and the Catholic Church, were condemned by the Congregation for the Doctrine of the Faith in 1999.5 

Furthermore, New Ways Ministry itself was condemned in a 2010 statement by Francis Cardinal George, President of the United States Conference of Catholic Bishops,6 and again in a 2011 statement signed by Donald Cardinal Wuerl and Bishop Salvatore Cordileone:

"In view of the recent booklet Marriage Equality: A Positive Catholic Approach, by Francis DeBernardo (published by New Ways Ministry), we, as the respective chairmen of the USCCB Committee on Doctrine and the Ad Hoc Committee for the Defense of Marriage, wish to reaffirm Francis Cardinal George’s statement of February 12, 2010 and assure Catholics that in no manner is the position proposed by New Ways Ministry in conformity with Catholic teaching and in no manner is this organization authorized to speak on behalf of the Catholic Church or to identify itself as a Catholic organization."7 

 

“Canonize” a Rebel, Pro-Homosexual Nun?

New Ways Ministry co-founder Sr. Jeannine Gramick declared her support for same-sex “marriage” publicly.8 Notwithstanding this and her Vatican condemnation, Father Martin expressed his admiration for her and suggested, perhaps in jest, that she should be canonized.9 

 

A Defense of Homosexuality and “Transgenderism”

Father Martin’s prayer “composed for all who feel excluded, rejected, marginalized, shamed or persecuted” (read: LGBT, etc.) at the end of the book, summarizes the thesis of the book:

"Loving God, you made me who I am…. And, God, help me remember that Jesus loves me. For he too was seen as an outcast. He too was misunderstood. He too was beaten and spat upon. Jesus understands me and loves me with a special love, because of the way you made me."10 

Father Martin blasphemously implies that it was God himself who made these individuals homosexual and “transgender.” Borrowing from Liberation Theology’s view of the “marginalized” and poor as “oppressed,”11 he suggests that they are persecuted because of a God-given unnatural deviation, and this condition supplies them with a redemptive character. In other words, just as Christ was despised, rejected, and immolated on the Cross to save men, so also those who allow themselves to be carried away by the vice of homosexuality or who revolt against the sex of their birth (which was indeed God-given), are “misunderstood” “outcast” “beaten and spat upon.” They are victims. Like other “Christs,” they suffer for the rest of men.

 

Normalizing Sexual Deviance

Given this implicit and shocking premise, everything the Church has taught about morality and sins against nature must be changed, beginning with this statement in the Catechism of the Catholic Church: “This inclination [to same-sex attraction]…is objectively disordered.”12 

Now then, on page 46, this is precisely what Father Martin and others propose: “Some bishops have already called for the church to set aside the phrase ‘objectively disordered’ when it comes to describing the homosexual inclination.”13 

And, he continues, “Our sexuality, in a sense, touches everything we do, including the way that we love…. So to call a person’s sexuality ‘objectively disordered’ is to tell that person that all of his or her love, even the most chaste, is disordered. That seems unnecessarily cruel.”14 

 

In Freud’s Shadow

Here one sees Sigmund Freud’s shadow, with his theory that man is dominated and led by his sexual instinct: “Our sexuality, in a sense, touches everything we do…

However, what defines the human person is not sexuality but rationality and behavior according to the divine laws expressed in human nature. Instincts, including that of procreation, are only part of human nature, not its directive element. Unlike animals, which act blindly, impelled by instincts, thanks to his intellect and free will, man can dominate and guide his impulses, especially when he asks for the help of grace. God never refuses to listen to a “contrite and humbled heart” (Ps. 50:19).

Human love, though it has a procreative sexual dimension within marriage, is not rooted in that dimension but in a spiritual and affective affinity.

 

Homosexuality: a “Gift” for the Church?

Once one accepts the premise that God made homosexuals with their unnatural deviation and that this gives them a “redeeming” aspect, the logical conclusion is that homosexuals and “transgenders” should be seen as privileged members of the Church.

Father Martin explains: “LGBT Catholics bring unique gifts to the church—both as individuals and as a community. These gifts build up the church in special ways, as St. Paul wrote when he compared the People of God to a human body (1 Corinthians 12:12-27).”15 

In the referenced passage, the Apostle is referring to the Mystical Body of Christ—the Church. It is a holy Body, to which those who have lost sanctifying grace through mortal sin do not belong. Although they continue being members of the Church, they are dead and dry branches that if they do not convert will be cut off and cast into the everlasting fire of Hell (cf. John 15:6).

Father Martin claims that homosexuals and so-called transgenders “build up the church” imply that he considers them to be in the state of grace and therefore living members of the Body of Christ. Moreover, he says that “these gifts” (homosexuality, lesbianism, “transgenderism”) “build up the church in special ways.” In other words, theirs is a privileged contribution, and the Church would somehow be less developed without their sins against nature!

 

Two Cardinals, a Bishop, and… Sister Gramick

Unfortunately, Father Martin’s deplorable efforts to change Church perennial moral teaching on the grave sinfulness of homosexual acts find wide acceptance among fellow Jesuits and in sectors of the Catholic hierarchy and clergy. In fact, two American bishops who were recently made cardinals by Pope Francis—Kevin Cardinal Farrell, Prefect of the Vatican Dicastery for Laity, Family and Life, and Joseph Cardinal Tobin, Archbishop of Newark—along with Bishop Robert W. McElroy of San Diego and Sister Jeannine Gramick wrote rave reviews for Father Martin’s book.

 

Who Is the True Friend?

Father Martin presents himself as a great friend of homosexuals and “transgenders.” In reality, he is their enemy, for instead of seeking to remove them from the sin in which they objectively find themselves—as would be required by his priestly duty and by Christian charity—he works to convince them that they are in the friendship of God.Defending a Higher Law: Why We Must Resist Same Sex “Marriage” and the Homosexual Movement

True friendship and charity toward those who are in sin or in danger of falling into sin consist in helping them to give up vice or overcome temptation.

While everything must be done to help sinners, this cannot include helping them sin or remain in vice. Given human frailty, a sinner deserves pity and compassion. However, vice and sin themsleves must be excluded from this compassion, since sin can never be the proper object of compassion. When a misguided pity leads to supplying the sinner with the means of remaining attached to his vice, this assistance, be it material or moral, actually helps to keep the sinner chained to his evil ways.

Such action helps vice, not the person. Despite good intentions, the action is harmful. True compassion leads a sinner away from vice and back to virtue.

In short, according to the famous expression attributed to Saint Augustine, we “hate the sin but love the sinner.”16 And to love the sinner, as the same Doctor of the Church explains, is wishing for him the best we can possibly desire for ourselves, namely, “that he may love God with a perfect affection.”17 

In his book, Father Martin distorts the clear principles of Christian morality and natural law concerning the sins that led to God’s destruction of Sodom and Gomorrah. He confuses Catholics and reinforces in unnatural vice those who unfortunately have fallen into it. His book is, therefore, unacceptable.

 


 

Taking a Principled not a Personal Stand

As practicing Catholics, we are filled with compassion and pray for those who struggle against violent temptation to sin, be it toward homosexual sin or otherwise.

We are conscious of the enormous difference between these individuals who struggle with their weaknesses and strive to overcome them and others who transform their sin into a reason for pride, and try to impose their lifestyle on society as a whole, in flagrant opposition to traditional Christian morality and natural law. However, we pray for them too.

According to the expression attributed to Saint Augustine, we “hate the sin but love the sinner.” And to love the sinner, as the same Doctor of the Church explains, is to wish for him the best we can possibly desire for ourselves, namely, “that he may love God with a perfect affection.” (St. Augustine, Of the Morals of the Catholic Church, No. 49, www.newadvent.org/fathers/1401.htm)

  


Footnotes
1. James Martin, S.J., Building a Bridge: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion, and Sensitivity (San Francisco: Harper One, 2017), 145. Father Martin’s book received an Imprimatur from the Very Rev. John Cecero, S.J., Provincial Superior, USA Northeast Province of the Society of Jesus. In quotes from this book, all emphases are mine. [back to text]
2. Cf. Ibid., 19, 45. [back to text]
3. Catechism of the Catholic Church, No. 2358.[back to text]
4. Martin, Building a Bridge, 5.[back to text]
5.Congregation for the Doctrine of the Faith – Notification Regarding Sister Jeannine Gramick, SSND, and Father Robert Nugent, SDS, accessed Jan. 22, 2018, https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19990531_gramick-nugent-notification_en.html.[back to text]
6. “USCCB President Clarifies Status of New Ways Ministry,” Feb. 12, 2010, accessed Jan. 22, 2018, https://www.usccb.org/news/2010/10-028.cfm[back to text]
7. Catholic World News, “US bishops reaffirm: New Ways Ministry not a Catholic organization,” CatholicCulture.org, Mar. 17, 2011, accessed Jan. 22, 2018, https://www.catholicculture.org/news/headlines/index.cfm?storyid=9636[back to text]
8. Cf. Jeannine Gramick and Francis DeBernardo, “A Catholic case for same-sex marriage,” The Washington Post, Feb. 14, 2012, accessed Jan. 22, 2018, https://www.washingtonpost.com/local/a-catholic-case-for-same-sex-marriage/2012/02/13/gIQAl4cwDR_story.html?utm_term=.345c1b1f424d; “Catholics Participate in Prayer Service and Demonstration at Supreme Court,” Mar. 27, 2013, New Ways Ministry, accessed Jan. 22, 2018, https://www.newwaysministry.org/2013/03/27/catholics-participate-in-prayer-service-and-demonstration-at-supreme-court/[back to text]
9. Cf. Ashley McKinless, “Father James Martin: L.G.B.T. Catholics have been treated like dirt. We can do better,” America, Jun. 16, 2017, accessed Jan. 22, 2018, https://www.americamagazine.org/faith/2017/06/16/father-james-martin-lgbt-catholics-have-been-treated-dirt-we-can-do-better. (“I’m going to canonize Sr. Jeannine Gramick.” See 32:14 of the audio recording.) [back to text]
10. Op. cit. p. 145. [back to text]
11. Cf. Luiz Sérgio Solimeo, “‘Rehabilitation’ of Liberation Theology?” At https://www.tfp.org/rehabilitation-of-liberation-theology/; Idem, Liberation Theology, a KGB Invention? That Is Way Too Simple…, https://www.tfp.org/liberation-theology-a-kgb-invention-that-is-way-too-simple/, accessed Jan. 23, 2018. [back to text]
12. Catechism of the Catholic Church, No. 2358, accessed Jan. 22, 2018, https://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c2a6.htm, accessed Jan. 23, 2018. [back to text]
13. Martin, Building a Bridge, 46. This wish seems to have been already fulfilled, at least in the Catechism’s English edition published by An Image Book – Doubleday, April 1995. It omits the phrase. Cf. page 625, No. 2358. [back to text]
14. Ibid., 46-47. [back to text]
15. Ibid., 24. [back to text]
16. Cf. Saint Augustine, Exposition on the Book of Psalms, Ps. 119, accessed Jan. 22, 2018, www.ccel.org/schaff/npnf108.ii.CXIX.xv.html[back to text]
17. Saint Augustine, Of the Morals of the Catholic Church, No. 49, accessed Jan. 22, 2018, www.newadvent.org/fathers/1401.htm[back to text]


 

 

 

Quote of the day

DAILY QUOTE for April 1, 2020

The longer the trial to which God subjects you, the greater...

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April 1

 

The longer the trial to which God subjects you,
the greater the goodness
in comforting you during the time of trial and
in the exaltation after the combat.

St. Padre Pio of Pietrelcina


My Mother, I will stand with you on OCTOBER 10, 2020

Saint of the day

SAINT OF THE DAY

St. Hugh of Grenoble

“Granted, son, you can’t do anything; but you are a bish...

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St. Hugh of Grenoble

Hugh was born in Châteauneuf-sur-Isère in France. His father had served with honor in the army. Remarkable for his manly piety and the example he gave to his men of purity and honesty, his ardor for the glory of God made him fearless in the face of vice. Later in life, this man of honor embraced the religious state, became a Carthusian monk under St. Bruno and received, on his deathbed, Holy Viaticum from the hands of his son.

His son is said to have been academically brilliant, tall of stature and by nature very bashful; his courtesy and modesty easily won hearts. Despite not having received holy orders, Hugh was chosen Canon of the Cathedral of Valence.

One person who came to appreciate Hugh’s solid qualities was the bishop of Die, another Hugh, who attached him to his household, and soon entrusted young Hugh with difficult tasks, which he carried out very capably.

At twenty-seven, Hugh accompanied Bishop Hugh to a synod in Avignon convened to deal with, among other matters, disorders that had crept into the vacant episcopal see of Grenoble. The council and the delegates seemed to have chosen Hugh as the one man capable of reforming these disorders. Unanimously elected, the young cleric, although deeply shocked, reluctantly submitted.

He was presently ordained and consecrated and went on to vigorously, and successfully, reform his diocese, curtailing both clerical and lay abuses and implementing wholesome practices – though his success was apparent to all but himself. After two years, Hugh begged the Holy Father, St. Gregory VII, to allow him to retire to a monastery, which he did for a short while only to be summoned before the pontiff.

On hearing Hugh’s protestations, and assurances of personal shortcomings, the Pope replied: “Granted, son, you can’t do anything; but you are a bishop and the sacrament can do everything.” He humbly obeyed and led his diocese for fifty-two years accomplishing marvels, though his painful character, headaches and stomach troubles were a constant cross of which he never complained.

He loved and consistently served his people. In a time of famine, he sold church property in order to feed the hungry. Inspired by his example, the noble and wealthy did the same with their possessions to relieve those in distress.

His love of the monastic life led him to give St. Bruno the piece of land on which the latter built the Grande Chartreuse. There, Bishop Hugh would retire from time to time to refresh his spirit, tending to linger – at which St. Bruno would gently and respectfully remind him of his ecclesiastical duties.

Hugh of Grenoble died on April 1, 1132 just short of eighty years of age. He was canonized by Pope Innocent II a mere two years later.

Weekly Story

WEEKLY STORY

I turned to God, but God seems to remain deaf to me. Why is...

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Why Doesn't God Answer My Prayer?

Question:  I pray and pray, but I feel as if God is not listening. We always had a good, peaceful family life, but these last years have been tough. We don’t seem to be getting along and our finances have taken a turn for the worse.

I am so anxious about this situation that, not having anyone to turn to, I turned to God.

But God seems to remain deaf to me. Why is that? In addition, what do I say to certain people, agnostics and atheists, who laugh at prayer, saying it is nonsensical and only a figment of the imagination with no real value?

Answer:  God is faithful to His promises, and God promised to answer our prayers. “And I tell you, ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Luke 11:9–10).

If God promises to answer our prayers, He will do so infallibly. But in prayer there are two sides: he who asks and He Who gives.

Our part is to ask. How must we ask?

Saint Alphonsus Liguori, a Doctor of the Church, teaches in his book Prayer, the Great Means of Salvation that prayer must be persevering and humble.

So many times we hear people saying: “Oh, I used to ask God for this and that and the other, but He never gave it to me. Now, ten years later, how glad I am that He didn’t!”

One thing is certain: God will not fail to answer a humble and perseverance prayer. Whether He chooses to grant what we ask immediately or make us wait, we must trust that He, regardless of appearances, is doing us good. What we think is good and what He thinks is good may be two different things: “My thoughts are not your thoughts, nor your ways My ways” (Isa. 55:8), but here is where we must abandon ourselves to His beneficent will. Our part is to be patient, calm and, above all, faithful, because this is the time for testing and later will come the time for full enjoyment.


Answering Atheists and Agnostics
As for atheists and agnostics, their skepticism proceeds from the fact that they, respectively, deny God’s existence or deny men’s capacity to know God.

In this case, we can only express our regret over their ignorance of this Supreme Being, our omnipotent Creator and loving Savior.

We may direct them to a few sources that may help in their search for the truth of His existence. Atheism and agnosticism can only be sustained in ignorance or ill will because the evidence of God’s existence is overwhelming.

Moreover, God will not hide Himself from those who seek Him sincerely and unconditionally.

Another consideration pertaining to non-believers is this: If God were to grant us absolutely everything we ask at a moment’s notice, such people might start believing purely out of self-interest.

They would look at God as a wand-wielding wizard. And God Our Lord is infinitely more than that. He wants us to know, love, and serve Him for Himself so that He can treat us as children and heirs and grant us unending happiness in Heaven.

"My impression is that the Rosary is of the greatest value not only according to the words of Our Lady of Fatima, but according to the effects of the Rosary one sees throughout history. My impression is that Our Lady wanted to give ordinary people, who might not know how to pray, this simple method of getting closer to God."  Sister Lucia, one of the seers of Fatima.

 

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I turned to God, but God seems to remain deaf to me. Why is that? In addition, what do I say to certain people, agnostics and atheists,

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