Fr. Dariusz Oko's major article:"With the Pope against the Homoheresy"
In June 2012, Polish magazine Fronda published an extensive, incisive, and influential article on the papacy and what it calls the "Homoheresy" and the great powers of the group it calls the "Homomafia" in all levels of the Church hierarchy, going all the way to the Roman Curia - and on how Benedict XVI has tried to curtail the great influence of this underground network of deviation. The Rev. Dr. Dariusz Oko, the author, is a Professor of Theology at the Pontifical Academy of Theology (Pontifical University John Paul II), in Krakow. The article was published in German as well (D. Oko, Mit dem Papst gegen Homohäresie, "Theologisches" 9/10  pp. 403-426), but it has been sparsely available in English.
In the days following the announcement of his resignation, we have been hearing the repeated warnings of Pope Benedict against the divisions in the Church. They recall one of the most somber declarations made by His Holiness, when, en route to Portugal, he said:
As for the new things which we can find in this [Fatima] message today, there is also the fact that attacks on the Pope and the Church come not only from without, but the sufferings of the Church come precisely from within the Church, from the sin existing within the Church. This too is something that we have always known, but today we are seeing it in a really terrifying way: that the greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church, and that the Church thus has a deep need to relearn penance, to accept purification, to learn forgiveness on the one hand, but also the need for justice. (Interview, May 11, 2010)
Considering the dark influences that will try to reach even into the most secret places in the upcoming weeks of grave decisions for the Church, we thought, after having received the translated text from several Polish readers, that this is the right time to make it known to a larger audience among English speakers. We ask our readers to make this text as widely known as possible.
WITH THE POPE AGAINST THE HOMOHERESY
Fr. Dariusz Oko, Ph.D.
For several weeks now Poland has witnessed a heated discussion on the “huge homosexual underground in the Church”, provoked by the most recent book by Fr. Tadeusz Isakowicz-Zaleski entitled Chodzi mi tylko o prawdę(Truth Is All That Matters). Some deny any such underground exists, and put forward theses profoundly inconsistent with the teaching of the Church, both being at odds with truth. The problem is serious to the extent I feel I must join in the discussion as well, because I also care about truth, and first of all about good, the fundamental well-being of man and of the Church – the basic community in which he lives.
Any discussion should have as its starting point the basic, axiomatic assumption that any one of us can know with certainty only a part, and that part is likely to be partially wrong. That should result in any opinions being presented with humility, and the arguments of partners or opponents being listened to with attention. That way we may best benefit from the parts of knowledge each of us has, and correct them. They will always remain only parts, but they will be bigger and purified from errors to a greater extent. That is the blessing of an honest dialogue, and it is in this spirit that I want to proceed.
A GLOBAL PHENOMENON
We should first expose the common lie presented by the media. They keep talking about paedophilia among clergymen, while it is most often the case that the problem is ephebophilia, which is a perversion consisting in adult homosexual men being attracted not to children, but to pubescent and adolescent boys. It is a typical deviation related to homosexuality. Basic knowledge about that reality includes the fact that more than 80 percent of cases involving sexual abuse by clergymen reported in the U.S.A. were cases of ephebophilia, not paedophilia! That fact has been carefully hidden and ignored, as it reveals particularly well the hypocrisy of the homolobby in both the world and the Church. It is all the more important that it be exposed.
This can also be seen in the fear and confusion of the clergy, particularly in certain dioceses and congregations, when faced with that topic – they escape into silence, unable to articulate even elementary statements on the teaching of the Church on the subject. What are they afraid of? Where does that fear in entire groups of mature, adult men come from? And where do the neuroses, heart diseases and other complaints come from in priests who nevertheless try to oppose such phenomena, especially to protect children and youth? They must be afraid of some influential lobby which wields its power and which they may fall into disfavour with.
Similar references to mafia have recently been made by F. Charles Scicluna, the main person responsible for sorting out such cases in the Church, a “prosecutor” in the Disciplinary Section of the Congregation for the Doctrine of the Faith. He spoke during the symposium entitled “Towards Healing and Renewal” held in February 2012 in Rome, devoted to the problem of sexual abuse in the Church. On behalf of Benedict XVI, he strongly condemned not only the perpetrators, but also their superiors in the Church who covered up their deeds, and called for a strong opposition to such behaviour, open cooperation with the police, taking the path of cleansing set out by the Holy See. The more organized offenders are successful in protecting their own interests, the more successful they are in bringing harm to others and in destroying the credibility of the Church. This way, a powerful impulse towards dechristianization comes forward from within the Church itself.
A particularly valuable comment in the discussion has been made by F. Professor Józef Augustyn SJ, who said: “The problem, in my opinion, is not “in them” but in our reaction “to them”. How do we, ordinary priests and superiors, react to their behaviour? Do we yield to fear, step back, call for silence, pretend the problem does not exist? Or do we face the problem, are explicit about it, take away their influential positions, remove them from their offices? They should not work in seminars or hold any important positions. If the homosexual lobby exists and has anything to say in the structures of the Church, it is because we give in, withdraw, pretend, and so on. ...
THE FORMATION MECHANISM OF THE HOMO-COMMUNITY
As can be seen from the above examples, that lobby must have been allowed to have its way for a long time for such a situation to have been (and still be) possible. But the normal majority should not be intimidated by a disturbed minority. It is therefore necessary to understand the mechanism allowing that lobby to become so influential.
THE STRUGGLE OF BENEDICT XVI
Benedict XVI has come to know that type of clergymen well during his long years of work in Vatican. He has repeatedly stressed how shocked he was to learn the extent of the plague of homosexual abuses in the Church, the size of that underground and the terrible damage caused to youth and the Church as a whole. He recalls: “Yes, it is a great crisis, we have to say that. It was upsetting for all of us. Suddenly so much filth. It was really almost like the crater of a volcano, out of which suddenly a tremendous cloud of filth came, darkening and soiling everything, so that above all the priesthood suddenly seemed to be a place of shame and every priest was under the suspicion of being one like that too." It was mostly about such clergymen that he referred to while still a Cardinal during the famous Way of the Cross at the Colosseum in 2005, shortly before the death of John Paul II and his own election as Pope: “Should we not also think of how much Christ suffers in his own Church? ... how often must he enter empty and evil hearts! How often do we celebrate only ourselves, without even realizing that he is there! How often is his Word twisted and misused! What little faith is present behind so many theories, so many empty words! How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to him! How much pride, how much self-complacency! ... We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us (cf. Mt 8: 25)”. The Pope also said: “The greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church”. He knew what task was awaiting him, and taking office on April 24, 2005, said: “Pray for me, that I may not flee for fear of the wolves”.
The greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church.
And that is why he took resolute and fast action as Pope. He made cleansing the Church from homosexual abuse and preventing its reoccurrence in the future one of the priorities of his pontificate. He removed compromised clergymen from their offices with much energy. In the very first months following his election, still in 2005, he had an instruction issued to strictly forbid ordaining untreated homosexuals. The instruction was preceded by a letter sent from the Holy See to bishops around the world, ordering that priests with homosexual tendencies be immediately removed from any educational functions at seminars. A letter from the Congregation for Catholic Education issued in 2008 prohibited their admission to seminars. It says explicitly they may only be admitted after they have been permanently healed. These principles were confirmed in 2010 by a Note from the Vicariate of Rome for the Successor of Saint Peter – a standard for the entire Church. A model to be followed in such cases was also provided by the Pope’s pastoral letter to the Catholics of Ireland, also in 2010, on serious sins against defenceless children. Just like the current President of Germany, Joachim Gauck, carried out a successful, model inspection in the former East Germany, his fellow countryman in the Vatican has been carrying out a thorough, honest, Christian cleansing of the Church. The Pope is also trying not to allow for a similar disaster to happen again in the future by strictly prohibiting the ordaining of homosexually-oriented persons, by preventing the rebirth of that community.
3) Temporary homosexual tendencies must be cured even before admission to the first year of studies or the novitiate.
4) Seminars and monasteries, presbyteries and diocesan curias must be completely free from any forms of homosexuality.
5) Men with homosexual tendencies who have already been ordained as deacons, priests or bishops remain to be validly ordained, but are called to keep all commandments given by God and the Church. Just like other priests, they should live in purity and desist from any activities harmful to man and the Church, in particular from any rebellion against the Holy Father and the Holy See, or any mafia-like activities.
6) Clergymen who suffer from such disorders are strongly encouraged to immediately commence appropriate therapy.
“Homosexuality is incompatible with the priestly vocation. Otherwise, celibacy itself would lose its meaning as a renunciation. It would be extremely dangerous if celibacy became a sort of pretext for bringing people into priesthood who don’t want to get married anyway. For, in the end, their attitude toward man and woman is somehow distorted, off centre, and, in any case, is not within the direction of creation of which we have spoken.
HOMOHERESY IN THE CHURCH
Not everyone wants to accept the above rules. There is resistance to what is taught by the Pope. The homosexual community in the Church defends itself and is on the attack. It also needs an intellectual tool, a justification, and that is why homoideology takes in their minds, words and writings the form of homoheresy. The most open revolt against the Pope and the Church is headed by some Jesuits in the United States, who openly oppose them and announce that despite the above decisions, they will keep admitting homosexually-oriented seminarians, who are, indeed, especially welcome. They have a long tradition in that vein, for years being the mainstay of homoideology and homoheresy. They take many views of the heretical moral theologian, ex-priest Charles Curran, for their own. They are also under the overwhelming influence of their former fellow friar, F. John McNeill SJ, who founded the pro-homosexual movement called Dignity, and published a book entitled The Church and the Homosexual, where he explicitly rejects the teaching of the Church and adopts homoideology. The book was given animprimatur by his provincial from New York, and has been republished several times despite being banned by the Vatican. This way, it has become a homosexual bible for many American Jesuits. McNeill seems to mean more for them than Jesus or Saint Paul, much less the Pope. The Theological Studies and America papers they publish still uphold and promote pro-homosexual ideas. Consequently, it is estimated they have achieved the highest saturation with homosexuals, way above 30 percent. Gays feel more comfortable with them than ever, while other priests find the specific atmosphere less and less bearable.
The way Father Jacek Prusak opposes the Holy Father is inadmissible and scandalous.
This is about the very existence of the Church. Ideology and manipulation must be nipped in the bud, for if more clergymen like Father Prusak appear, it may be too late. The Church may destroy itself from within – just as has already been the case in many places in the West. A Church which contradicts itself, rejects its own teaching, becomes useless and dies – like the Church in Holland. Anything that is self-contradictory is bound to disappear.
In the USA, the priestly vocation is more and more often now called gay profession.
In Ireland, men are hesitant about joining the emptying seminaries for fear of being suspected of suffering from some disorders.
The situation is a bit like that in the beginning of the Reformation, when entire countries and nations left the Church, and when one of the fundamental reasons for that state of affairs was the unprecedented decline in morality and libertinism of some clergymen, including Pope Alexander VI himself. Just like the Council of Trent tried to save the Church first of all through repentance and discipline, Benedict XVI tries to save it by limiting the size and the influence of the homolobby within the Church. This shows his prophetic and scientific genius, and emphasizes his importance as one of the greatest theologians of our time, capable of participating in spiritual warfare. This can be seen particularly in a longer perspective, when we think about how many other theologians flirted with fashionable ideologies, or even succumbed to them. As theologian and bishop, Ratzinger was always high-principled and made excellent, accurate decisions. He never came under such illusions, never went either into “newspaper theology” or “postmodern theology” with their utmost irresponsibility, making it is easy to put forward claims which profoundly contradict Christianity. Now, he has nothing to be ashamed about. And yet, it is for that accuracy of opinion that he is so vehemently opposed, or even hated by some in the Church, especially by members of the homolobby which represents the very centre of internal opposition against the Pope. The greatness of Benedict XVI can also be seen in the way he suffers all that, peaceful, trustful and patient, when he humbly remains silent in reply to the most primitive attacks – from those who are “in the same camp”. He does not defend himself, what he cares about is first of all Christ and the wellbeing of man. He is a great scientist and a faithful witness to the Revelation. He is indeed not only the most outstanding intellectual, but also a “good shepherd who does not abandon the sheep or run away when he sees the wolf coming, but lays down his life for the sheep” (cf. John 10;12.15).
It is not celibacy, then, that is to blame here, contrary to what is sometimes suggested. This has been pointed out, among others, by the Vatican Secretary of State, Cardinal Tarcisio Bertone, who said that “many psychologists and psychiatrists have proved that there is no relationship between celibacy and paedophilia, while many others have shown that there is a relationship between homosexuality and paedophilia”. He also points to the fact that “80 percent of paedophiles convicted in the USA are homosexuals. Among priests convicted for paedophilia, they represent 90 percent”. These data show that “the Catholic Church has had a problem with homosexuals rather than paedophiles”. He is backed up by Itrovigne Massimo, an Italian sociologist, who reminds us that “there is no relationship between celibacy and paedophilia, as there are more paedophiles among married clergymen than among Catholic priests … . In the USA, nearly one thousand priests have been charged with sexual abuse against minors, and only about fifty were found guilty. Meanwhile, there were as many as six thousand sports teachers and coaches, most of them married, convicted for the same abuse”.
It is important to understand the reasons for which the Church has been unable to deal with the problem of the homolobby for so long. It is not only about the influences of the homolobby itself, where complaints about one homosexual wearing a cassock end up on the desk of another, then in the dustbin or, worse even, in the hands of the wrongdoer himself – so that he can freely take revenge on his victims. It is not only the evil kind of group solidarity, defending those who are “one of us”, no matter how guilty they are.
The global network of homolobbies and homomafias must be counterbalanced by a global network of decent people.
All interventions should be made with utmost respect and love for every person, including the abusers. The essence of Christianity is reflected in the will to save everyone, and the worst criminals are especially at risk of losing both their earthly and their eternal life, so they need an especially abundant portion of concern and prayer. The greatness and beauty of Christianity resides also in the fact that Abel here should try not only to save himself, but everybody else too, including Cain.
LOVE AND TRUTH OF THE CHURCH
In our struggle for the Church of Jesus Christ, we must not be misled by arguments like: “The Church is our mother, and one must not say bad things about one’s mother”. Such words are often heard from those who have hurt their mother the most, who have made her seriously ill, and now refuse to begin the treatment. If the best mother of all is sick, to treat her effectively we need the best possible tools and the best, most accurate diagnosis possible. Thus, we must know about the illness and talk about it. If the Church in Poland is now heading for harder times, if it must prepare itself for persecution, if it must resist and fight, its organism must be healthy and strong, and any gangrene must be removed. President Joachim Hauck said that in the former East Germany the process of cleansing and compensation was opposed most strongly by those who had the most to weigh on their conscience, who had hurt their brothers and sisters the most, who betrayed them the most.
It was indeed the public fight against the social structures of sin, against the Pharisees, that was one of the most important areas of Christ’s activity.
Every truth, even that which is the most difficult, should lead us to work for the better, to struggle for the wellbeing of man and the Church. Despite all sin and weakness, the best, the most beautiful thing we have is the Church. Evil, including homosexual evil, is present to a much greater degree outside the Church, in other communities. Those who criticize us are often like hypocrites who cannot see “the plank in their own eye” (cf. Matthew 7:1-5). That is why the Church is now hated so much and attacked with such vehemence – because its very existence is a constant prick of conscience, a constant admonition for those who live in sins which are much, much greater than those of some people in the Church. Let us keep the right proportions. There have always been and will most likely be baptized people in the Church who live like Cain or Judas, but we must not condemn Abel because of Cain, or reject the other eleven Apostles and Christ himself because of Judas. That would be a fundamental mistake, Judas represents only about 8% of the Twelve Apostles. But neither should we allow Judas to dominate and rule in the Church. His influence must not be greater than that of John or Paul. It is the Peter of our times that is the most important person in the Church, and he should be listened to. Benedict XVI is a great gift of the Providence, just like his honourable predecessor, John Paul II. Let us stand together on Benedict XVI’s side, just as we would have stood on the side of Blessed John Paul the Great. They were such a wonderful, wise and courageous duet of apostles. They agreed and supported each other so much – also on this matter.
To say “I am leaving the Church because it is too evil for me, and too sinful” is to say that apparently “I am too good for it”, to say, in a way, that “I am a better, a more valuable person than Mother Theresa, or even Our Lady or Lord Jesus himself”, since for them that Church is good enough to stay in, to love and protect.
The Church is like the people who make it up, and that is why it is always sinful, but always holy as well. Among more then a billion of its members, there are thousands of people who commit vile and base acts, but there are also hundreds of millions of Catholic men and women who are honest and holy. More than half of them are women – persons who are particularly sensitive to the well-being of man, to the fate of children and youth, to pure love. There are hundreds of millions of people who take up the great effort of work, marriage, family, bearing and rearing children. There are thousands of missionary men and women (more than two thousand from Poland alone) who devote all of their lives in the most difficult conditions, the greatest poverty. There are about 700,000 religious sisters who try to live their lives as unsparingly and evangelically as they can. There is Mother Theresa and several thousand of her sisters. To say “I am leaving the Church because it is too evil for me, and too sinful” is to say that apparently “I am too good for it”, to say, in a way, that “I am a better, a more valuable person than Mother Theresa, or even Our Lady or Lord Jesus himself”, since for them that Church is good enough to stay in, to love and protect. For it is that Church that has the most of God in it, and thus the most of truth, goodness and beauty. That is why being part of it and growing in it, one may reach the topmost heights of Christianity and humanity – like Blessed Mother Theresa of Calcutta, like Blessed John Paul the Great, like Benedict XVI – the most beautiful people of our times.
Krakow, Easter, April 8, 2012
F. Dariusz Oko, born in 1960 in Oswiecim, was ordained in 1985, and is a priest in the Archdiocese of Krakow He is an Assistant Professor at Pontifical University John Paul II in Krakow.
The article was also published in the German journal “Theologisches”. Cf. D. Oko, Mit dem Papst gegen Homohäresie, "Theologisches" 9/10 (2012) pp. 403-426.
It was immediately translated into Czech and broadcast in July 2001 in a series of Wednesday programmes (July 4, 11, 18, 25 and 31) by the Czech Section of the Vatican Radio.
[Translated by Małgorzata Wójcik - adapted, where necessary, by Rorate Caeli]
 Cf. F. T. Isakowicz-Zaleski, Chodzi mi tylko o prawdę [Truth Is All That Matters].Warszawa 2012, pp. 114-119.
 Cf. F. J. Prusak, Lawendowa historia Kościoła [A Lavender History of the Church], „Rzeczpospolita”, 26 March 2012.
 In fulfilling that task, I have published a number of papers and articles: Dziesięć argumentów przeciw [Ten Arguments Against], “Gazeta Wyborcza” 28-29.05.2005, pp. 27 and 28; Godne ubolewania wypaczenie [A Lamentable Perversion], “Tygodnik Powszechny” 27 (2921) 2005, p. 6; Śmieci nie można zamiatać pod dywan [Rubbish Must Not Be Swept Under the Carpet],“Rzeczpospolita” 54 (7651) 5.03.2007, p. 3; W tej walce trzeba zaryzykować wszystko [In This Battle We Must Risk It All], “Rzeczpospolita” 18.05.2007, p. 8A; Zmaganie z głębi wiary [A Struggle From Within the Depths of Faith], An interview with Katarzyna Strączek and Janusz Poniewierski, “Znak” 11 (630) 2007, pp. 16-33; O czym można dyskutować na uniwersytecie[What Can Be Discussed at University], “Rzeczpospolita” 8.05.2009, pp. 2; Dezorientacja prawa [A Legal State of Confusion], a statement made together with the Ombudsman Janusz Kochanowski in an article by Przemysław Kucharczyk, “Gość Niedzielny” 24.05.2009 (56) 21, pp. 38-39; Na celowniku homolobbystów [At the Homolobby’s Gunpoint], a conversation with Bartłomiej Radziejewski, “Fronda” 51 (2009), pp. 188-208; Homoseksualizm nie jest normą [Homosexuality is Not the Norm], an interview with Bogumił Łoziński, “Gość Niedzielny” 13.09.2009 (56) 37, pp. 36-37; Dwugłos wobec homoideologii [A Duet On Homoideology], “Miłujcie się!” 4 (2009), pp. 38-41; Non possumus. Kościół wobec homoideologii [Non Possumus. The Church and Homoideology], in: T. Mazan, K. Mazela, M. Walaszczyk (ed.), Rodzina wiosną dla Europy i świata. Wybór tekstów z IV Światowego Kongresu Rodzin 11-13 maja, Warszawa 2007 [The Family is the Spring of Europe and the World. Selected Papers Presented at the 4th World Congress of Families, 11-13 May 2007, Warsaw], Łomianki 2008, pp. 355-361; parallel: Homoideologia? Non possumus! [Homoideololgy? Non Possumus!], “Głos dla życia” 4 (87) 07/08 2007, pp. 12-14; „Non possumus.” Kościół wobec Homoideologii [Non Possumus. The Church and Homoideology], “Materiały Homiletyczne” 236 (2007), pp. 5-19; Kościół wobec homoideologii [The Church and Homoideology], “Miłujcie się!”, Part I, 1 (2009), pp. 40-43, Part II, 2(2009), pp. 41-44.
 A real mine of knowledge on the subject is found in the fundamental document of the Bishops’ Conference of the United States, a very reliable report drawn up on the basis of thorough studies carried out in all US dioceses: The Nature and Scope of Sexual Abuse of Minors by Catholics Priests and Deacons in the United States 1950-2002, New York 2004, known as theeJohn Jay Report 2004. http://www.usccb.org/issues-and-action/child-and-youth-protection/upload/The-Nature-and-Scope-of-Sexual-Abuse-of-Minors-by-Catholic-Priests-and-Deacons-in-the-United-States-1950-2002.pdf. See also R. Dreher, The Gay Question, “National Review”, 22 April 2002, and R.J. Neuhaus, Rozejm roku 2005? [The Truce of 2005?], “First Things. Edycja Polska” No. 1, Fall 2006, pp. 13-19, 18.
 George Weigel describes that situation and the fault of clergymen particularly well in his book Odwaga bycia katolikiem [The Courage to Be Catholic], transl. J. Franczak, Kraków 2005.
 Cf. D. Michalski, The Price of Priest Pederasty, “Crisis”, October 2001, pp. 15-19.
 It is so typical that even though the Church found Bishop Paetz guilty – for otherwise such rare a sanction as removal from office would not have been applied to him, the priests who contributed to it, who had the courage to defend the seminarians, have been persecuted ever since. It is suspected that one of the reasons for the apostasy (apart from an attempt at building a theology on poor philosophy) of F. Tomasz Więcławski, once a famous, honest and admired professor of theology, was confrontation with that kind of evil in the Church. Cf. W. Cieśla,Pokuta [Penance], http://religia.onet.pl/publicystyka,6/pokuta,35716, page1.html.
 J. Gowin said that on March 5, 2007 on Jan Pospieszalski’s programme "Warto rozmawiać" on TVP2 concerning the homosexual scandal in the Diocese of Płock. Cf. A. Adamkowski,Dwaj duchowni do prokuratury [Two Clergymen Brought for Prosecution], „Gazeta Wyborcza” March 3, 2007.
 Cf. T. Bielecki, Kościół zmaga się z pedofilią. Nie hołdujmy zasadzie omerta! [The Church Has Been Struggling with Paedophilia. Let’s Not Follow the Principle of Omerta!], “Gazeta Wyborcza” 11.02.2012.
 Cf. J. Augustyn, Bez oskarżeń i uogólnień [Without Charges and Generalizations], an interview by T. Królak about homosexuality among priests for the Catholic News Agency of March 23, 2012: http://ekai.pl/wydarzenia/temat_dnia/x52614/bez-oskarzen-i-uogolnien/?print=1
 F. Hans Zollner SJ, Dean of the Institute of Psychology at the Pontifical Gregorian University in Rome, says that “in lay circles ... the number of molested girls is greater than boys. Why is that? It certainly points to a higher percentage of persons with homosexual tendencies or orientation in those church communities in which numerous cases of paedophilia with a homosexual tinge occurred than in the society in general”. (F. J. Augustyn SJ, Kościelna omerta [Omerta in the Church], an interview with F. Hans Zollner SJ, transl. by F. B. Steczek SJ, “Rzeczpospolita”, 19.04.2012).
 This also partially explains why the representatives of both groups sometimes display so much mediocrity, both in moral and intellectual terms. And yet, it is of such immense importance whether the Church is led by such bishops as Wojtyła, Wyszyński, Nagy, Jaworski, Nossol, Nowak, Pietraszko and Małysiak, or such as Paetz, Magee or Weakland.
 For instance, when he became the Archbishop of Warsaw, Archbishop Jozef Glemp, the Primate of Poland, said: "When I came to this diocese, I was surprised to see how strong the homosexual lobby is in the Church.” Cf. the blog of F. Wojciech Lemański: http://natemat.pl/5729,ks-lemanski-juz-prymas-glemp-mowil-o-silnym-lobby-homoseksualnym. Another Polish cardinal said: "The most difficult job is dealing with the gay lobby".
 The mechanism of formation with such „homo-cliques” and „homo-mafias”, the mutual, monstrous “pulling one another up” is in fact sociologically quite typical for “uniform” services, employing almost exclusively men who remain in a strong hierarchal relationship of subordination. Similar problems are encountered in the army, the police and the prison system. It is destructive for any human community – when decisions about taking up tasks of particular importance are made based primarily on homosexual orientation, instead of professional competence, dedication and performance at work. It is also a fundamental injustice, discrimination of the normal majority.
 J. Augustyn, Bez oskarżeń i uogólnień, op.cit.
 Benedict XVI, Light of the World. The Pope, the Church and the Signs of the Times], a conversation with Peter Seewald, transl. by Michael J. Miller and Adrian J. Walker, San Francisco 2010, p. 23.
 Benedict XVI, Light of the World, op. cit., pp. 27.
 Ibid., p. 20.
 The document being referred to is: 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, Rome 2005. Cf. a commentary on the document by G. Mansini, L. J. Welch, W posłuszeństwie Chrystusowi [In Conformity to Christ], “First Things. Edycja polska” 1, Fall 2006, pp. 10-12. It is a particularly apt analysis of the nature of Christ’s priesthood as contrasted with the homosexual approach.
 The document being referred to is: Guidelines for the Use of Psychology in the Admission and Formation f Candidates for the Priesthood, Rome 2008.
 Cf. Nota del Vicariato in merito all'articolo di "Panorama", pubblicato il 23 luglio 2010, Rome 2010. The Note is a response to an article in the Italian „Panorama” which, together with films posted on the Internet, shows the sexual lasciviousness and cynicism of homo-priests working in the Vatican. Cf. http://blog.panorama.it/italia/2010/07/22/le-notti-brave-dei-preti-gay-una-grande-inchiesta-in-edicola-venerdi-con-panorama/
 Cf. Benedict XVI, Light of the World, op. cit. pp. 189ff.
 The resolve with which Benedict XVI fights against the plague of paedophilia and ephebophilia in the Church, and the extent to which he applies the “no tolerance” rule to them is reflected in a list of what he has done about the matter. It can be found in Italian at http://paparatzinger5blografaella.blogspot.com/2011/10/le-decisioni-elesempio-di-papa.html, and http://benedettoxvielencospeciali.blogspot.com/2009/11/chiesa-e-pedofilia-la-tolleranza-zero.html, and in German at http://www.katch.net/detail/php?id=33076.
 As regards these decisions, it would be a good idea now to prepare an account of their implementation in Poland; how faithful have we been to the Pope and the Holy See in that regard? After all, we have more than 100 seminars, we could organize a symposium to share our experiences. We could ask, for instance: What is the procedure of admission to seminars in Poland? What is the procedure with regard to sexual tendencies? Do candidates sign some kind of a statement on the matter, or are they properly examined by a psychologist as provided for in the Vatican document of 2008? What is the scale of the problem in Polish seminars? Where are candidates with temporary homosexual tendencies sent who want to have them treated before they are admitted to a seminar? Do we need a national centre offering special therapy? How has the instruction of the Holy See of 2005 been implemented, saying that all homosexual vice-chancellors and educators should be removed? An important help in dealing with that problem can be found in: Richard Cross, Ph.D. (With research data from Daniel Thoma, Ph. D.), The Collapse of Ascetical Discipline and Clerical Misconduct: Sex and Prayer, “Linacre Quarterly”, vol. 73, Februry 2006, No. 1, pp. 1-114.
 Benedict XVI, Light of the World, op. cit., pp. 152f.
 Cf. for instance statements on the matter by two Jesuit provincials in the United States, F. John Whitney SJ from Oregon, and F. Gerald Chojnacki SJ from New York, published also in Polish papers: M. Gadziński, Gej to nie ksiądz [A Gay is No Priest], “Gazeta Wyborcza”, 1-2.10.2005, p. 2. Homosexual propaganda in the German church is illustrated particularly well by the example of the Dominican monastery in Braunschweig. Cf. : http://www.dominikaner-braunschweig.de/Kloster/Homosex/Homosex.html.
 Cf. J. McNeill, The Church and the Homosexual, Kansas City 1976.
 Cf. R. J. Neuhaus, Rozejm roku 2005? [The Truce of 2005?], op. cit., p. 15.
 Cf. e.g.. J. Prusak, Miłość czy potencja [Love or Potency], ”Tygodnik Powszechny” 24.10.2004; Manifest teologiczny [Theological Manifest], ”Tygodnik Powszechny” 16.12.2005; Inni inaczej. O prawie homoseksualistów do bycia zrozumianymi [Challenged Otherwise. On the Right of Homosexuals to be Understood] ”Tygodnik Powszechny” 25 (2919) 2005, pp. 1 and 7;Norma i kultura [Norm and Culture], ”Tygodnik Powszechny”, 31.01.2012. What is perfidious, dangerous and deceptive in F. Prusak’s efforts is that he tries to make the impression as though he alone in the Church best understood and properly accepted homosexuals. The truth is, however, that only helping them face the truth and providing them with therapeutic assistance in overcoming their tendencies is what can help them. This is what is done by those who actually work for their benefit.
 Cf. J. Prusak, Inni inaczej, op. cit. and id., Zgadzamy się nie zgadzać [We Agree Not to Agree], ”Tygodnik Powszechny” 27 (2921) 2005, p. 6; Homofobia Camerona niebezpieczna, także dla Kościoła [Cameron’s Homophobia Is Dangerous, Also for the Church], an interview with K. Wiśniewska, ”Gazeta Wyborcza” 19.05.2009; O homoseksualizmie przed Mszą [On Homosexuality Before Mass], an interview with R . Kowalski, ”Gazeta Wyborcza” 28.08.2009; J. Prusak, Lawendowa historia Kościoła [A Lavender History of the Church], Rzeczpospolita 26.03.2012, s. 3. Cf. also F. T. Bartoś OP, Kościół gejów nie odrzuca [The Church Does Not Reject Gays], ”Gazeta Wyborcza” 11-12.06.2005, p. 4 and id., Homoseksualizm w publicznej debacie [Homosexuality in the Public Debate], ”Gazeta Wyborcza” 25-26.06.2005, p. 29.
 Cf. K. Wiśniewska in an interview with F. J. Prusak, Instrukcja ma luki [The Instruction Has Gaps], ”Gazeta Wyborcza” 30.11.2005, p. 11.
 Cf. F. Jacek Prusak SJ, Lawendowa historia Kościoła [A Lavender History of the Church], op. cit. p. 3.
 Cf. D. Oko, Wokół sprawy Drewermanna [Around Drewermann’s Case], (together with J. Bagrowicz), “Ateneum Kapłańskie” 4 (500) 1992, pp. 102-114; Sprawa Drewermanna czyli "Luter dwudziestego wieku" [Drewermann’s Case, or the Luther of the Twentieth Century], ”Tygodnik Powszechny” 51 (2267) 1992; Fałszywy prorok. W odpowiedzi Tadeuszowi Zatorskiemu [False Prophet. In Reply to Tadeusz Zatorski], ”Tygodnik Powszechny” 7 (2275) 1993.
 F. J. Augustyn SJ, Kościelna omerta [Omerta in the Church], op. cit.
 Cf. Benedict XVI, Light of the World, op. cit., p. 30.
 P. Kowalczuk, Watykan: nie zawinił celibat [Vatican: Celibacy Was Not To Blame], ”Rzeczpospolita” 14.04.2010. After the Roman symposium "Towards Healing and Renewal", a delegate from Poland, Bishop Marian Rojek from Przemyśl, pointed out that „as far sexual abuse of minors in the U.S.A. is concerned, 0.05 percent of all cases involves clergymen .... Studies conducted in Italy show similar percentages. In Germany, in turn, 210.000 cases of abuse against minors were reported from 1995 until the middle of 2012. In that context, only 94 cases were related to the Catholic Church. Which means one in every two thousand cases of harassment in Germany involves a clergyman”. That is why the Church “will not remain silent about the distortion of the overall picture of paedophilia in the world” (M. Majewski, Prawda i miłość lekarstwem na nadużycia [Abuse Can Be Healed With Truth and Love], an interview with Bishop Marian Rojek, “Uważam Rze”, 20.02.2012, pp. 60-62, 61.) Cf. F. D. Kowalczyk, Mówić prawdę o pedofilii [Speak the Truth About Paedophilia], “Gość Niedzielny”, 19.12.2012, pp. 28ff.
 It should be added here that the failure to discipline clergymen who live an indecent life, particularly if they hold important positions, is part of a greater problem in the Church, it is a weakness and a sin that is structural in nature. A similar failure to react can be observed if a Bishop gives in to alcoholism, or starts to act like a fanatic campaigner for a political party. It may go on like that for decades, when the comfort of one clergyman is put before the spiritual welfare of millions of the faithful, when for the comfort of one person a whole multitude of people is exposed to the risk of weakening or losing their faith in the face of such terrible depravity. The same applies to parish priests having concubines. Even though these facts are publicly known, the wrongdoers do not even try to hide them too much, nothing changes. Sometimes, their superiors excuse themselves saying there is no indisputable proof. And yet, a great majority of personnel decisions are not taken based on detailed proceedings in court, but based on common knowledge, that which is generally known about a particular person (especially if that knowledge is confirmed by a number of reliable people). In any case, there is clearly an urgent need for developing institutions which are concerned with the discipline of religious life. We need many more people like F. Charles Scicluna and such offices as his. A Church which makes such high demands on the world, must first and foremost demand of herself and meet them. She may not let herself be exposed to ridicule. The sources of an evil that is so great cannot be tolerated for that long – especially seeing that it is taking an ever greater toll. The Peter of our time, Benedict XVI, says that one of the fundamental sources of the sea of iniquity which has flooded the Church of Ireland was abandoning the penal functions of Canon Law, because “Thus the awareness that punishment can be an act of love ceased to exist. This led to an odd darkening of the mind, even in very good people.” (Benedict XVI, Light of the World, op. cit., p. 26.)
 When helping the victims of sexual abuse, one should secure evidence, make sure the victim is examined by a physician, immediately record live the testimony of the victim and any witnesses. It is important, because sometimes even those most wronged withdraw their testimonies – because of shame, opportunism, fear of the abuser and his allies on whom they may be dependant or to whom they may be subordinated in many ways. Criminal cases should be reported to the police and the prosecutor, not only to Church authorities. In other cases, an attempt should first be made at solving them within the local Church. If the local situation is very bad, help should be sought from the Holy See, but making sure the request is received by the right, trusted person – one of the best persons here being F. Charles Scicluna. He should be written in Italian or in English, and it is worthwhile checking he actually received the documents. He will know what to do about the problem. One should remember that any sexual contacts with minors under 15 years of age are punishable and indictable offences in light of the Polish Criminal Code. In Canon Law, the age limit is even higher. Any abuse inflicted on a minor under 18 years of age by a clergyman must be reported to the Congregation for the Doctrine of the Faith.
 It should be emphasized that not every clergyman with such tendencies belongs to these communities, some of them suffer very much seeing their brothers act that way.
 Cf. the document of the Congregation for the Doctrine of the Faith of 2003 Considerations Regarding Proposals to Give Legal Recognitions to Unions Between Homosexual Persons, where John Paul II and Cardinal Ratzinger in one voice point out that “all Catholics are obliged to oppose the legal recognition of homosexual unions” (Section 10), and criticize the ideology behind such attempts. Cf. also John Paul II, Pamięć i tożsamość [Memory and Identity], Kraków 2005, p. 20. Blessed John Paul the Great repeatedly condemned homosexuality, calling it a “deviated behaviour, inconsistent with God’s intention” (1994), a “lamentable perversion” (1999); he also said that “homosexual acts are contrary to the laws of nature” (2005).
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