A MOVEMENT HAS TO BEGIN SOMEWHERE, SO I AM GOING TO TRY TO BEGIN A MOVEMENT TO CONVINCE THE CHURCH TO DECLARE ALL HOMOSEXUAL ORDINATIONS INVALID.
I argue that homosexuality is a diriment impediment to ordination for which I will state my case. But first, Joaquin Navarro Valls, the spokesman for Pope John Paul II, said the following in an article in the New York Times By MELINDA HENNEBERGER, MARCH 3, "Vatican Weighs Reaction to Accusations of Molesting by Clergy":
"Joaquin Navarro-Valls, questioned whether ordinations of gays were even valid.
''People with these inclinations just cannot be ordained,'' Dr. Navarro-Valls said in an interview, citing canon law but wading into what he knew was sensitive territory.
"Dr. Navarro-Valls compared the situation of a gay man who becomes a priest to that of a gay man who marries a woman unaware of his orientation. Just as such a marriage can be annulled, considered invalid from the first, the ordination might similarly be invalid, he said."
You can be certain he spoke with the Pope before he came out with this. So, let the chips, with all of the implications about men who were in turn ordained by these monsters, fall where they may. It is better to live with the truth of this matter, than with a lie.
Now, I will make my argument.
HOMOSEXUALS CANNOT BE ORDAINED WITH NOTES FROM THE CONGREGATION FOR CATHOLIC EDUCATION.
When something is "Incompatible" with the Priesthood it means just that, it is NOT compatible with the Priesthood. When something is "incompatible" (of two things) it is so opposed in character as to be incapable of existing together. Homosexuality cannot exist in the Priesthood. And the Church itself says "It is INCOMPATIBLE with the Priesthood" as we shall see. It is a "diriment impediment."
Homosexual men are PRETENDING to be Priests and Bishops.
In ecclesiastical law a diriment impediment is a factor that invalidates a marriage, such as the existence of a prior marriage. It no less constitutes a "diriment impediment" for ordination.
In the homosexual man there is an absence of capacity to contract ordination by virtue of the fact that he has a psychological impediment. Just as a claim for a psychological disorder can be made for an impediment to marriage resulting in the marriage being null and void, so to can a claim of a psychological disorder be made for an impediment to an ordination, the ordination being made null and void.
With a psychological impediment, he, the homosexual, cannot give sound, objective, spiritual direction in matters of sexuality to both men and women. In the psychology of the homosexual man, stemming from the will, there is also a defect of consent caused through deceit or dissimulation when one expresses exteriorly a consent to be ordained that does not really exist. A consent, even if it is real, is destroyed and the ordination does not take place.
A man cannot even enter the seminary if he has the appearance and tendency of homosexuality. He must be DEAD to the orientation of homosexuality itself for AT LEAST 3 YEARS before he approaches the Diaconate. It is NOT ENOUGH to be homosexual and live a chaste life.
A homosexual cannot enter into a valid ordination, just like in marriage, even if he performs all the customary external acts and has a firm intention of being ordained. Jacques Navarro Vales said the same, and he was the spokesman for John Paul II.
Christ was a manly man. The homosexual "manner" does NOT offer to the faithful a true representation of the Person of Christ.
FROM THE CONGREGATION FOR CATHOLIC EDUCATION
Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders:
1. Affective Maturity and Spiritual Fatherhood
"According to the constant Tradition of the Church, only a baptized person of the male sex[4] validly receives sacred Ordination. By means of the Sacrament of Orders, the Holy Spirit configures the candidate to Jesus Christ in a new and specific way: the priest, in fact, sacramentally represents Christ, the head, shepherd and spouse of the Church[5]. Because of this configuration to Christ, the ENTIRE LIFE of the sacred minister must be animated by the gift of his whole person to the Church and by an authentic pastoral charity[6].
"The candidate to the ordained ministry, therefore, must reach AFFECTIVE MATURITY. Such maturity will allow him to relate correctly TO BOTH MEN AND WOMEN, developing in him a true sense of spiritual FATHERHOOD towards the Church community that will be entrusted to him.
2: Homosexuality and the Ordained Ministry
"In the light of such teaching, this Dicastery, in accord with the Congregation for Divine Worship and the Discipline of the Sacraments, believes it necessary to state clearly that the Church, while profoundly respecting the persons in question[9], CANNOT ADMIT TO THE SEMINARY OR TO HOLY ORDERS those who PRACTISE HOMOSEXUALITY, PRESENT DEEP SEATED HOMOSEXUAL TENDENCIES or support the so-called "gay culture"[10].
"Such persons, in fact, find themselves in a situation that GRAVELY HINDERS THEM from relating correctly to men and women. ONE MUST IN NO WAY OVERLOOK THE NEGATIVE CONSEQUENCES THAT CAN DERIVE FROM THE ORDINATION OF PERSONS WITH DEEP SEATED HOMOSEXUAL TENDENCIES.
"Different, however, would be the case in which one were dealing with homosexual tendencies that were only the expression of a TRANSITORY problem - for example, that of an adolescence not yet superseded. Nevertheless, such tendencies must be clearly overcome at least three years before ordination to the diaconate.
3: Discernment by the Church Concerning the Suitability of Candidates
"There are two inseparable elements in every priestly vocation: the free gift of God and the responsible freedom of the man. A VOCATION IS A GIFT OF DIVINE GRACE, received through the Church, in the Church and for the service of the Church. In responding to THE CALL OF GOD, the man offers himself freely to him in love[11]. THE DESIRE ALONE TO BECOME A PRIEST IS NOT SUFFICIENT, and there DOES NOT EXIST A RIGHT to receive sacred ordination. IT BELONGS TO THE CHURCH - in her responsibility to define the necessary requirements for receiving the sacraments INSTITUTED BY CHRIST - to discern the suitability of him who desires to enter the seminary[12], to accompany him during his years of formation, and to call him to holy orders if he is judged to possess the necessary qualities[13].
"The formation of the future priest must distinctly articulate, in an essentially complementary manner, THE FOUR DIMENSIONS OF FORMATION: human, spiritual, intellectual and pastoral[14]. In this context, it is necessary to highlight the particular importance of human formation as the necessary foundation of all formation[15]. In order to admit a candidate to ordination to the diaconate, the Church must verify, among other things, that the candidate HAS REACHED AFFECTIVE MATURITY(16).
"The call to orders is the personal responsibility of the Bishop[17] or the major superior. Bearing in mind the opinion of those to whom he has entrusted the responsibility of formation, the Bishop or major superior, before admitting the candidate to ordination, must arrive at a morally certain judgment on his qualities. In the case of a serious doubt in this regard, he must not admit him to ordination[18].
"The discernment of a vocation and of the maturity of the candidate is also a serious duty of the rector and of the other persons entrusted with the work of formation in the seminary. Before every ordination, the rector must express his own judgment on whether the qualities required by the Church are present in the candidate[19].
"In the discernment concerning the suitability for ordination, the spiritual director has an important task. Although he is bound to secrecy, he represents the Church in the internal forum. In his discussions with the candidate, the spiritual director must especially point out the demands of the Church concerning priestly chastity and the AFFECTIVE MATURITY that is characteristic of the priest, as well as help him to discern whether he has the necessary qualities[20]. The spiritual director has the obligation to evaluate all the qualities of the candidate's personality and to make sure that HE DOES NOT PRESENT DISTURBANCES OF A SEXUAL NATURE, WHICH ARE INCOMPATIBLE (my note: do you see that? It is INCOMPATIBLE) with THE PRIESTHOOD. If a candidate practices homosexuality or presents deep-seated homosexual tendencies, his spiritual director as well as his confessor have the duty to dissuade him in conscience from proceeding towards ordination.
"It goes without saying that the candidate himself has the primary responsibility for his own formation[21]. He must offer himself trustingly to the discernment of the Church, of the Bishop who calls him to orders, of the rector of the seminary, of his spiritual director and of the other seminary educators to whom the Bishop or major superior has entrusted the task of forming future priests. It would be gravely dishonest for a candidate to hide his own homosexuality in order to proceed, despite everything, towards ordination. SUCH A DECEITFUL ATTITUDE does not correspond to the spirit of truth, loyalty and openness that must characterize the personality of him who believes he is called to serve Christ and his Church in the ministerial priesthood."
AND HERE IS A QUOTE FROM ONE OF THE GREATEST SAINTS REGARDING HOMOSEXUALITY.
St. Catherine relays the words of Our Lord, about the vice against nature, which contaminated part of the clergy in her time. Referring to sacred ministers, He said:
“They not only fail from resisting this frailty [ of fallen human nature]…but do even worse as they commit the cursed sin against nature. Like the blind and stupid having dimmed the light of the …
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