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Rosebud77
Guest
Thankfully the gay rainbow is not perfect as it only has six stripes. Terrible that they adopted such a sign.
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Rosebud77
Guest
Exactly so; thank you. The need is for honesty and self knowledge. Knowing our limitations is a way to wholeness withing the Church
P
Peebo
Guest
nytimes.com/2013/07/30/world/europe/pope-francis-gay-priests.html?_r=0
While Pope Francis stands behind church doctrine on homosexuality he doesn’t appear to hold the views expressed by Pope Benedict XV1 and posters here on CAF
While Pope Francis stands behind church doctrine on homosexuality he doesn’t appear to hold the views expressed by Pope Benedict XV1 and posters here on CAF
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Rosebud77
Guest
Would be grateful if you would explain exactly what you mean please. I think I know but would prefer expansion. Thank you
N
newcalling
Guest
Just to clarify, I am a new Catholic and I have a lot of friends who are homosexual who don’t understand why I am becoming Catholic. I seek to understand the church better, so this is purely an academic question.
C
cena
Guest
There is the consecrated single life
Cloisters
Well-known member
There is No provision in canon law for private vows.
If a lesbian is a physical virgin, she could discern consecrated virginity. CV is the original ‘bride of Christ’, so if she is attracted to women, how will she relate to her Spouse?
Secular institutes are one path to consecrated singleness.
I would prefer to put them before Jesus Hostia; have them wear both the green and five-fold scapular with st Benedict medal and miraculous medal; weekly confession; and the sacrament of the sick until they subdue the SSA, then see where the Lord intends them to be.
Blessings,
Cloisters
J
janeway529
Guest
This response from then-Bishop Niederauer to the 2005 Vatican document on homosexuality in the clergy might be helpful to the OP.
Bishop Niederauer Responds to Document
by Barbara Stinson Lee
Intermountain Catholic
Q. Questions about this issue have been addressed to this Vatican department from around the world. How is it that the Vatican chose to address the issue of homosexuality in the priesthood at this time?
A. If you read the newspapers or watch television, sexual orientation in general, and gay culture issues in particular, are much on people’s minds these days. Also, some who are seriously mistaken have named sexual orientation as the cause of the recent scandal regarding the sexual abuse of minors by priests.
Q. If a person is seeking to become a priest is answering a call from God, how do bishops determine if they are suited for the job?
A. A vocation to priesthood is a call from God to a unique identification with Christ the Priest through the Sacrament of Holy Orders. Priesthood is a vocation, not a job. It is meant to be life-long, and meant to engage and fulfill the whole human person.
This truth has many implications. One implication is the need for what this document calls “affective maturity,” meaning that all the loving and relating that a priest does must be centered in Christ and consistent with the priest’s commitment to Christ and the Church. This kind of single-heartedness does not allow for a relationship in any priest’s life that would weaken his commitment to Christ and his Church.
Another implication of this affective maturity is that every celibate priest needs to be free to relate in a warm, human way to the men, women, and children to whom he ministers, in a manner that is genuine and still consistent with his commitment to Christ the Priest.
Q. That’s all fine and good, but can a man who is homosexual be an effective priest?
A. If any priest has the affective maturity described above, and in the document, then with God’s grace, he can effectively minister as a priest.
What the Church, the bishop, and the seminary must determine in the course of a priestly candidate’s formation is whether the candidate has the gifts of affective maturity, has made them his own, and is living them out faithfully.
Q. Why does the document express concern about someone who supports the “gay culture?”
A. Any Catholic priest’s identity must be centered in Christ the Priest. Thus, a priest cannot think of himself or present himself as mainly something else: a Democrat, a Republican, an American, a Frenchman, or as someone who has a particular sexual orientation. As important as sexual orientation may be in the structure of human personality, the priest must be principally “of Christ.” In addition, it would be inconsistent for the priest and confusing for the Catholic faithful if a priest differs from the Church in any of its moral teachings.
Q. What are other concerns for which a bishop or a seminary might deem a man inappropriate for the priesthood?
A. Affective maturity is just one of many elements of which bishops, seminaries, and spiritual advisors are cognizant when they consider a man as a candidate for the priesthood. Others include: Does he possess the ability to provide spiritual leadership and example? Can he develop the pastoral skills needed to work with and serve people? Is he able to master the studies? Does he possess sufficient relational skills to communicate effectively with a variety of people? Does he exhibit patterns of addictive behavior?
Bishop Niederauer Responds to Document
by Barbara Stinson Lee
Intermountain Catholic
Q. Questions about this issue have been addressed to this Vatican department from around the world. How is it that the Vatican chose to address the issue of homosexuality in the priesthood at this time?
A. If you read the newspapers or watch television, sexual orientation in general, and gay culture issues in particular, are much on people’s minds these days. Also, some who are seriously mistaken have named sexual orientation as the cause of the recent scandal regarding the sexual abuse of minors by priests.
Q. If a person is seeking to become a priest is answering a call from God, how do bishops determine if they are suited for the job?
A. A vocation to priesthood is a call from God to a unique identification with Christ the Priest through the Sacrament of Holy Orders. Priesthood is a vocation, not a job. It is meant to be life-long, and meant to engage and fulfill the whole human person.
This truth has many implications. One implication is the need for what this document calls “affective maturity,” meaning that all the loving and relating that a priest does must be centered in Christ and consistent with the priest’s commitment to Christ and the Church. This kind of single-heartedness does not allow for a relationship in any priest’s life that would weaken his commitment to Christ and his Church.
Another implication of this affective maturity is that every celibate priest needs to be free to relate in a warm, human way to the men, women, and children to whom he ministers, in a manner that is genuine and still consistent with his commitment to Christ the Priest.
Q. That’s all fine and good, but can a man who is homosexual be an effective priest?
A. If any priest has the affective maturity described above, and in the document, then with God’s grace, he can effectively minister as a priest.
What the Church, the bishop, and the seminary must determine in the course of a priestly candidate’s formation is whether the candidate has the gifts of affective maturity, has made them his own, and is living them out faithfully.
Q. Why does the document express concern about someone who supports the “gay culture?”
A. Any Catholic priest’s identity must be centered in Christ the Priest. Thus, a priest cannot think of himself or present himself as mainly something else: a Democrat, a Republican, an American, a Frenchman, or as someone who has a particular sexual orientation. As important as sexual orientation may be in the structure of human personality, the priest must be principally “of Christ.” In addition, it would be inconsistent for the priest and confusing for the Catholic faithful if a priest differs from the Church in any of its moral teachings.
Q. What are other concerns for which a bishop or a seminary might deem a man inappropriate for the priesthood?
A. Affective maturity is just one of many elements of which bishops, seminaries, and spiritual advisors are cognizant when they consider a man as a candidate for the priesthood. Others include: Does he possess the ability to provide spiritual leadership and example? Can he develop the pastoral skills needed to work with and serve people? Is he able to master the studies? Does he possess sufficient relational skills to communicate effectively with a variety of people? Does he exhibit patterns of addictive behavior?
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