by Andrea Zambrano
Change the Catechism. If its doctrine does not coincide with the new desired orthodoxy concerning homosexuality, it will be better to adopt the solution of Alexander the Great, who with one stroke of his sword decided to untangle the Gordian knot in his own way: by cutting it in two.
In the same way, in order to accept and definitively clear the way for homo-erotic practice, it is necessary to address the fundamentals, and from there everything will be easier. Now that an attitude of laxity and acceptance of homosexuality as a natural variant of human sexuality is becoming increasingly common, there remains only one small obstacle to adding a full affirmation of LGBT rights as an ingredient in the “Christian salsa” – to remove the Catechism of the Catholic Church, considered the last obstacle to be overcome.
Thus the battle will now move to a doctrinal level, but everything must be prepared with an affected and reassuring language which only a certain attitude of clericalism knows how to do. Above all, there must first be sent forth pioneers who make themselves interpreters and spokesmen of this line of thought. A small group of theologians and priests, a few bishops and even so-called pastoral workers, who lead a solitary battle outside of all restraint [from the Magisterium], but who place themselves prominently in view in their dioceses, while the silent majority is dozing.
The last shot, chronologically, is given to certain lay people, according to the precisely-ordered tapestry of the tearful cause. So reports Repubblica, telling the story of two parents who have accepted their lesbian daughter and have now joined the team put together by the Bishop of Civitavecchia, Luigi Marrucci, who himself belongs to the so-called Christian LGBT movement. “We were firmly convinced that homosexuality was a sin,” they say. And now? “We prayed and read the parable of the Prodigal Son, and we came to understand that Lord accepts all without judging. Martina is living in the truth and we love her as she is.” What truth are they speaking about? Certainly not the truth of the Gospel or the story of Sodom in the Bible nor the truth of the Catechism, to which they make a little peep towards the end of the story: “The problem is with the Catechism, which says that homosexuality is an intrinsically-disordered orientation.”
Here we have found the stumbling stone. This is the key observation necessary in order to “finally” clear the way for the homo-heresy in a Catholic tone. In fact this interview did not just happen by chance, rather, it was initiated from afar. Above all, to affirm the incompatibility of the Catechism, i.e., Catholic doctrine, with the world as it is experienced to be, which would be a worldview based on immanent experience and thus not based on truths of the Divine Law. But so it is.
Chronologically, [those who want a Catholic revolution] must now put in doubt the truth about homosexuality as taught by the Catechism, as Avvenire observed here with a well-laid out editorial by Luciano Moia: “There are those who, recognizing the Catholic Tradition contained in the Catechism, maintain the necessity of an affective life conducted in chastity. But there are also those, including bishops and theologians, who ask the Church to make a more profound reflection on the significance of sexuality, not excluding a [permissive] revision of moral theology.”
Who is right in this flirtation with moral relativism? The latter group seems to understand. Look at how here they are laying the groundwork to consider the Catechism no longer untouchable, introducing the virus of revision, as if the truth about man and the divine plan for the human race was merely a social construct subject to changing opinions.
After the Avvenire article [May 2017] a top-secret mini-council was held, in the course of which was laid the foundation, so to speak for the future dismantling of articles 2357, 2358, and 2359 of the Catechism of the Catholic Church, in which it says that “Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, Tradition has always declared that “homosexual acts are intrinsically disordered.”
The meeting was promoted by one of the Jesuits who has been most closely involved with the work of clearing the way for homosexuality, a certain Fr. Pino Piva, who for some time has been the most “listened to” – at least in Italy – among homosexuals who profess to be Catholic but who do not accept the way of chastity proposed by the Catechism and also by the 1986 Letter on the Pastoral Care of Homosexual Persons written by then-cardinal Joseph Ratzinger.
This Fr. Piva, newly moved to the Jesuit house in Bologna, has been gathering together groups of LGBT Christians and those operators who have been working in recent years in various dioceses following specific agendas, always being very careful of course to make sure that there are no experiences of prayer offered by Courage or the group called “Lot” run by Luca di Tolve, which hold views on homosexuality faithfully in line with the Magisterium.
Joining this little team is also a bishop, who has helped out at these meetings but without intervening. The meeting is open to LGBT believers and to priests who have joined them in undertaking the most “diverse” lifestyles, without any pretense of trying to correct them, but rather desiring to throw into the dragnet all of these experiences and approaches as a way of addressing the theme of homosexuality in the life of the Church. There is only one common denominator: being critical of the Catechism, now considered the principal obstacle to a full gay-friendly opening to homo-erotic practice. Expressions like “sin”? Old-fashioned. “Welcome”? Only if you accept homosexuality as a natural variation of sexuality. “Love”? Only as a jumble of feelings and not as a naturally-ordered plan desired by God.
Little is known about what takes place at this meeting, but something came out on the blog of Fr. Mauro Leonardi, another promoter of the homo-erotic cause, who has been in the game for a long time, even to the point of interviewing Vladimir Luxuria [an Italian “transgender” celebrity who as a Communist politician was the first openly “transgender” member of Parliament in Europe] without discussing or questioning any of her [his??] thinking. Leonardi, who writes a widely-followed blog, has dropped some real zingers, such as this one: “If however, as is true for the large majority of homosexual persons, one is convinced that the homosexual condition is natural and desired by God, can the only response of the Church really be: ‘As long as you don’t adhere to the Catechism (and besides, the Catechism is not the Gospel) you cannot receive the Sacraments?’ Is it even possible to confess sins which one’s conscience does not believe to be sins?”
In sum, once we have eliminated all objective data on human nature and the divine order, homosexuality is also nothing other than a matter of each person’s opinion. And as such it must be accepted and promoted. In fact, also quoting the bishop present at the Bologna meeting, Leonardi said, “I do not tell you to adhere to the Catechism. I say: the Church still does not have an answer.”
It would be an objectively grave matter if a bishop was promoting the thesis of rebellion against the Catechism, which represents not a mere code of laws taken off the street but the normative architecture on which the Faith is based. And it would be just as disturbing if a bishop truly affirmed that the Church still does not have an answer. Because in reality there actually is an answer which displays a united charity and truth in a truly thrilling way with respect to chastity, to which homosexuals are also called, as the experience of Courage has demonstrated. But now the gauntlet has been thrown down and the crusade against the Catechism must go forward.
How will they proceed? They have also been sharpening their weapons on this strategy: drawing their inspiration from the “revision” of the Catechism proposed by Pope Francis on the death penalty and his pronouncements about the past concerning [the teaching of the Church about] the abolition of slavery. Arguments which are completely different, but useful here to justify a method of dismantling [the Catechism] that can now be useful for the homo-erotic cause.
Originally published in Italian at La Nuova Bussola Quotidiana. Translated by Giuseppe Pellegrino