“If you shut up truth and bury it under the ground, it will but grow, and gather to itself such explosive power that the day it bursts through it will blow up everything in its way.” Emile Zola
What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs.
Luke 12:3
Catholics Meet on Gay Role in Clergy
By Ari L. Goldman,
GARRISON, N.Y., Sept. 27 — More than 100 people from Roman Catholic institutions in the New York area gathered here today to discuss a subject rarely talked about openly - homosexuality among priests, nuns and religious brothers.
An organizer of the one-day conference titled ''Our Lesbian and Gay Religious and Clergy'' likened the church to parents coming to terms with a child's homosexuality.
''We in the church also need a coming out,'' said the organizer, Sister Jeannine Gramick, a School Sister of Notre Dame from Baltimore. ''Just as parents say, 'I have a gay son and I'm proud of him,' so must the church declare that it is proud of its gay sons and lesbian daughters.''
Read more:
National Catholic Reporter
Cardinal Hickey's letter to Bishop Maida
October 10, 1989
The Most Reverend Adam J. Maida
Bishop of Green Bay
1910 S. Webster
P.O. Box 66
Green Bay, Wisconsin 54305
Dear Bishop Maida,
I enclose a copy of a recent article in the New York Times reporting on a gathering of homosexual religious and clergy. You will notice that Sister Jeannine Gramick participated in the program. Comments, as quoted by the New York Times, are not in and of themselves objectionable. It is objectionable, however, that Sister Jeannine continues to participate in seminars such as this one in spite of her ambiguity with regard to the Church’s teaching on the wrongness of homosexual activity…
Read more:
October 4, 1994
REPORT OF THE FINDINGS
OF THE COMMISSION
STUDYING THE WRITINGS & MINISTRY
OF
SISTER JEANNINE GRAMICK, SSND
AND
FATHER ROBERT NUGENT, SDS
In March of 1988, the Congregation for Religious and Secular Institutes formed an ad hoc Commission chaired by Archbishop Adam J. Maida, presently the Archbishop of Detroit, and at that time the Bishop of Green Bay, Wisconsin. Msgr. James Mulligan of the Diocese of Allentown, Pennsylvania and Sister Sharon Holland, IHM, who was later replaced by Dr. Janet Smith of Irving, Texas, were also appointed to serve on the Commission.
The Commission was to hear and examine the theological writings and teachings on homosexuality of Sister Jeannine Gramick, SSND, and Father Robert Nugent, SDS. Sister Gramick and Father Nugent had been involved in a ministry to homosexuals since 1971. The Congregation had been aware of concerns that the teachings, writings and ministry of Sister Gramick and Father Nugent may have created an ambiguity which has caused confusion in the minds of some people with regard to the teachings of the Church on homosexuality.
The Commission was to meet with Sister Gramick and Father Nugent in the presence of their major superiors "to evaluate the clarity and lack of ambiguity of their statements with respect to the Church’s teaching on homosexuality." (Letter of Archbishop Laghi to Archbishop Maida of May 9, 1988.)
In 1984, the Congregation for Religious and Secular Institutes had already instructed Sister Gramick and Father Nugent to separate themselves totally and completely from the New Ways Ministry as of September, 1984. In addition, they were obliged not to engage in any apostolate or to participate in any program unless it is clearly stated that homosexual acts are intrinsically and objectively wrong…
…
II. A most serious deficiency seems to be the inability on the part of both Sister Gramick and Father Nugent to provide an accurate and sympathetic explanation of the terms "natural" and "disorder," both of which are critical to the church’s teaching on homosexuality. Neither in the book nor in their answers to questions of the Commission was the understanding of the Church of the words "natural" and "disorder" clearly and accurately stated.
A. For instance, they ask a series of questions which seem to call into doubt the truth of the Church’s teaching that homosexuality is unnatural (again, without having truly clarified the meaning of that teaching):
"The basic question gay and lesbian Catholics raise is this: why is heterosexuality judged to be normative for full humanity and sexuality? What are the grounds for such a claim? Do we need to examine that claim and all of its sources, including biblical, psychological, and theological ones? Is heterosexuality such an intrinsic part of authentic human nature that without it the individual person is in some way lacking or inferior? Is human nature the same for all times or are we learning more and more about previous positions concerning what is normative? Do we not need to be a bit more humble about definite teachings on sexuality in the face of new information from the sciences, as Rembert Weakland (1980) has suggested?" (p. 154, Building Bridges)
"The freedom of moral theologians to move in this direction, however, could be seriously threatened by direct outside interventions and attempts to curtail certain trends in moral theology. But there is little to prevent lay Catholics, other than discouragement and frustration, from continuing to reflect upon their experiences, articulate the goodness and humanity of their lives, and continue to stand in their own truth. In the long run, this might be the most crucial and effective ongoing contribution to the process of analyzing new data, asking new questions, and proposing new answers to questions about homosexuality in particular and sexuality in general." (pp. 155-56, Building Bridges)
B. They use the term "natural" in reference to "homosexuality" in such a way that one could reasonably conclude that homosexual sexual acts should be considered morally permissible. While, when asked, they state that they are using the term "natural" in a sense nearer to the "popular level" or in a "psychological sense," they do not take care to make this clear when speaking of homosexuality as "natural"; thus, they seem to contradict the Church.
A passage on p. 33 of Building Bridges notes:
"…I am now convinced that homosexual and bisexual feelings and behaviors are just as natural as heterosexual ones.
"…That the main stumbling block to my argument comes from theological and philosophical discourse demonstrates to me that these disciplines either have failed to keep abreast of scientific developments or have willfully ignored current findings in order to legitimize a preconceived notion of divine intent for the human order. How can I say that bisexual and homosexual feelings are as natural as heterosexual ones? What does it mean to be ‘natural’ let me consider that definition of the word from various disciplines."
C. Their response to the use of the word "disordered" in Church documents would seem to reinforce the view of those who find offensive the judgment that homosexuality is "disordered." They do not seem prepared to offer a precise explanation of that term in line with the Church’s employment of the term, an explanation that may conceivably lead those who are offended by the perceived meaning of the word to cease being offended.
"A positive and affirming lesbian gay theology or spirituality rejects the notion that a homosexual orientation is abnormal, sick, sinful, or criminal. The 1986 letter from the Vatican’s Congregation for the Doctrine of the Faith, which contended that a homosexual orientation was ‘objectively disordered,’ obviously did not begin from the experience of being lesbian or gay. Such experience confirms that a homosexual orientation is not contrary to nature but is part of God’s plan for creation and essential for developing the human family. Without the presence of lesbian and gay people in the world, reality would be truncated and humankind unfulfilled. These assertions are based on the testimony of lesbian and gay Christians and the witness of their lives (Curb & Manahan, 1985; Gramick, 1983, 1980; McNaught, 1988; McNeill, 1988; Zanotti, 1986)." (p. 189 of Building Bridges)
…
III. While Sister Gramick and Father Nugent take care to state clearly the Church’s teaching about homosexuality, they themselves are not manifest advocates of the Church’s teaching. They merely present the Church’s teaching, but give no evidence of personal advocacy of it. Neither was prepared to give personal assent to the Church’s teaching on homogenital behavior. Both were ambiguous in their responses regarding legislation that would allow for single-sex marriages or adoption by homosexual individuals.
The Commission believes that it would be a reasonable judgment from Sister Gramick’s and Father Nugent’s words and presentations to conclude that they are lobbying for a change in the Church’s teaching. This change would consider the homosexual orientation to be natural in some sense of natural that would permit stable, single-sex relationships that involve genital behavior. They are careful not to state explicitly that they are lobbying for a change in Church teaching, and deny (when asked) that such is their intent. The manner in which their thoughts are expressed, however, is not consistent with that denial.
"I am now convinced that homosexual and bisexual feelings and behaviors are just as natural as heterosexual ones." (p. 33 of Building Bridges)
IV. It is the view of the Commission that the work of Sister Gramick and Father Nugent contains troublesome and even dangerous ambiguities regarding the meaning of "Church" and the weight of various Church documents. When they speak of "the Church," it is unclear to whom they are referring. At times it appears to be the hierarchy; at other times the clergy, or the laity, or those responsible for drafting Church documents. Sister Gramick and Father Nugent make statements that seem to be critical of what the "Church" teaches or says. When queried about these, they respond that they are simply stating what homosexuals have expressed. It is the view of the Commission that as religious they need to help homosexuals clarify the true object of their criticism – are they angry at individuals, "structures," at language and analogies used by the Church, or by the very teaching of the Church?
They claim that the "theology" of the Church "ignores the experience of more than one hundred million lesbian and gay Christians" (Building Bridges, p. 187 and 189):
"How can the Christian churches justify any theology that ignores the experience of more than one hundred million lesbian and gay Christians? How can we be complacent with church structures that accept heterosexual persons but punish lesbian and gay persons when they are true to their natures? How can we claim that the Christian churches are following the gospel of Jesus if Christianity aggravates the alienation from the faith community that lesbian and gay persons face?" (p. 187)
"A positive and affirming lesbian gay theology or spirituality rejects the notion that a homosexual orientation is abnormal, sick, sinful, or criminal. The 1986 letter from the Vatican’s Congregation for the Doctrine of the Faith, which contended that a homosexual orientation was ‘objectively disordered,’ obviously did not gain from the experience of being lesbian or gay. Such experience confirms that a homosexual orientation is not contrary to nature but is part of God’s plan for creation and essential for developing the human family. Without the presence of lesbian and gay people in the world, reality would be truncated and humankind unfulfilled. These assertions are based on the testimony of lesbian and gay Christians and the witness of their lives…" (p. 189)
There are two important points left ambiguous here. 1) Which part of the "Church" are they speaking of: the teaching itself of the Church, some documents written by the Church, or some Church theologians? 2) What "experience" of lesbians and gays are they speaking of? That experience is wide and varied and all would not say the same thing to the Church.
In addition, there is a failure to distinguish the relative authority of Church documents and all documents appear to have similar weight independently of their source. Documents issued by various individual bishops, committees, or conferences seem to be given equal or preferential weight to the documents of the Holy See.
V. While claiming to present the full range of research and thinking on homosexuality, they fail to give sufficient attention to some important responses to homosexuality. For the most part, they seem convinced that any change in homosexual orientation is impossible. They do little with considerable testimony among evangelical Protestant communities and some portions of the psychiatric and psychological communities that such change is possible.
VI. They were directed to separate themselves completely from New Ways Ministry in 1984. They continue to distribute New Ways Ministry materials at their workshop and continue in various national programs and seminars to be listed as co-founders of New Ways Ministry in a manner that suggests they continue to be involved.
This evaluation of the statements of Sister Gramick and Father Nugent with respect to the Church’s teaching on homosexuality is submitted by the Commission in carrying out the mandate conveyed to the members of the Commission by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. The Commission clearly recognizes the value of certain aspects of their ministry, but is obligated to point out the other significant areas that are problematic…
Read complete report:
National Catholic Reporter
Gramick and Nugent documents
THREATS, SILENCE, HARM AND DISPOSAL of Catholic Personnel Supportive of LGBT Adults and Children - Ratzinger/Benedict XVI’s Directives To Hierarchy
May 31, 1999 Concerning
Sister Jeannine Gramick, SSND, and Father Robert Nugent, SDS, have been engaged in pastoral activities directed toward homosexual persons for more than twenty years. In 1977, they founded the organisation New Ways Ministry within territory of the Archdiocese of Washington in order to promote "justice and reconciliation between lesbian and gay Catholics and the wider Catholic community". They are the authors of the book Building Bridges: Gay and Lesbian Reality and the Catholic Church (Mystic: Twenty-Third Publications, 1992) and editors of the volume Voices of Hope: A Collection of Positive Catholic Writings on Gay and Lesbian Issues (New York: Center for Homophobia Education, 1995).
From the beginning, in presenting the Church's teaching on homosexuality, Father Nugent and Sister Gramick have continually called central elements of that teaching into question. For this reason, in 1984, James Cardinal Hickey, the Archbishop of Washington, following the failure of a number of attempts at clarification, informed them that they could no longer undertake their activities in that Archdiocese. At the same time, the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life ordered them to separate themselves totally and completely from New Ways Ministry, adding that they were not to exercise any apostolate without faithfully presenting the Church's teaching regarding the intrinsic evil of homosexual acts. Despite this action by the Holy See, Father Nugent and Sister Gramick continued their involvement in activities organised by New Ways Ministry, though removing themselves from leadership positions. They also continued to maintain and promote ambiguous positions on homosexuality and explicitly criticised documents of the Church's Magisterium on this issue. Because of their statements and activities, the Congregation for the Doctrine of the Faith and the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life received numerous complaints and urgent requests for clarification from Bishops and others in the United States of America. It was clear that the activities of Sister Gramick and Father Nugent were causing difficulties in not a few Dioceses and that they were continuing to present the teaching of the Church as one possible option among others and as open to fundamental change.
In 1988, the Holy See established a Commission under the Presidency of Adam Cardinal Maida to study and evaluate their public statements and activities and to determine whether these were faithful to Catholic teaching on homosexuality.
After the publication of Building Bridges, the investigation of the Commission focused primarily on this book, which summarised their activities and thinking. In 1994, the Commission issued its findings, which were communicated to the two authors. When their responses to these findings were received, the Commission formulated its final Recommendations and forwarded them to the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life. While not overlooking the presence of some positive aspects in the apostolate of Father Nugent and Sister Gramick, the Commission found serious deficiencies in their writings and pastoral activities, which were incompatible with the fullness of Christian morality. The Commission, therefore, recommended disciplinary measures, including the publication of some form of Notification, in order to counteract and repair the harmful confusion caused by the errors and ambiguities in their publications and activities.
As the problems presented by the two authors were primarily of a doctrinal nature, in 1995, the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life transferred the entire case to the competence of the Congregation for the Doctrine of the Faith. At this point, with the hope that Father Nugent and Sister Gramick would be willing to express their assent to Catholic teaching on homosexuality and to correct the errors in their writings, the Congregation undertook another attempt at resolution by inviting them to respond unequivocally to certain questions regarding their position on the morality of homosexual acts and on the homosexual inclination.
Their responses, dated February 22, 1996, were not sufficiently clear to dispel the serious ambiguities of their position. In these, Sister Gramick and Father Nugent demonstrated a clear conceptual understanding of the Church's teaching on homosexuality, but refrained from professing any adherence to that teaching. Furthermore, the publication, in 1995, of their book Voices of Hope: A Collection of Positive Catholic Writings on Gay and Lesbian Issues had made it clear that there was no change in their opposition to fundamental elements of the Church's teaching.
Given the fact that certain of the statements of Father Nugent and Sister Gramick were clearly incompatible with the teaching of the Church and that the wide dissemination of these errors through their publications and pastoral activities was becoming an increasing source of concern for Bishops in the United States of America, the Congregation decided that the case should be resolved according to the procedure outlined in its Regulations for Doctrinal Examination (chapter 4).
In the Ordinary Session of October 8, 1997, the Cardinals and Bishops who make up the Congregation judged that the statements of Father Nugent and Sister Gramick, which had been identified through the above-mentioned procedure of the Regulations for Doctrinal Examination, were in fact erroneous and dangerous.
After the Holy Father had approved the formal contestatio of the authors, the above-mentioned erroneous statements were presented to them through their respective Superiors General. Each was asked to respond to the contestatio personally and independently from the other, to allow them the greatest freedom in expressing their individual positions.
In February 1998, the two Superiors General forwarded the responses to the Congregation. In the Ordinary Sessions of May 6 and May 20, 1998, the Members of the Congregation carefully evaluated the responses, after having received the opinions of members of the Episcopate of the United States and of experts in the field of moral theology.
The Members of the Congregation were unanimous in their decision that the responses of the two, while containing certain positive elements, were unacceptable. In each case, Father Nugent and Sister Gramick had sought to justify the publication of their books and neither had expressed personal adherence to the Church's teaching on homosexuality in sufficiently unequivocal terms. Thus, it was decided that they should be asked to formulate a public declaration, which would be submitted to the judgement of the Congregation. In this declaration they were asked to express their interior assent to the teaching of the Catholic Church on homosexuality and to acknowledge that the two above-mentioned books contained errors.
The two declarations which arrived in August 1998 were examined by the Congregation in the Ordinary Session of October 21, 1998. Once again, they were not sufficient to resolve the problems associated with their writings and pastoral activities. Sister Gramick, while expressing her love for the Church, simply refused to express any assent whatsoever to the teaching of the Church on homosexuality. Father Nugent was more responsive, but not unequivocal in his statement of interior assent to the teaching of the Church. It was decided by the Members of the Congregation, therefore, that Father Nugent should be given yet another opportunity to express unequivocal assent. For this reason, the Congregation formulated a declaration of assent and, with its letter of December 15, 1998, forwarded it to Father Nugent, through his Superior General, for his acceptance.
His response, dated January 25, 1999, showed that this attempt had not met with success. Father Nugent would not sign the declaration he had received and responded by formulating an alternative text which modified the Congregation's declaration on certain important points. In particular, he would not state that homosexual acts are intrinsically disordered and he added a section which calls into question the definitive and unchangeable nature of Catholic doctrine in this area.
Given the failure of the repeated attempts of the Church's legitimate authorities to resolve the problems presented by the writings and pastoral activities of the two authors, the Congregation for the Doctrine of the Faith is obliged to declare for the good of the Catholic faithful that the positions advanced by Sister Jeannine Gramick and Father Robert Nugent regarding the intrinsic evil of homosexual acts and the objective disorder of the homosexual inclination are doctrinally unacceptable because they do not faithfully convey the clear and constant teaching of the Catholic Church in this area. Father Nugent and Sister Gramick have often stated that they seek, in keeping with the Church's teaching, to treat homosexual persons "with respect, compassion and sensitivity". However, the promotion of errors and ambiguities is not consistent with a Christian attitude of true respect and compassion: persons who are struggling with homosexuality no less than any others have the right to receive the authentic teaching of the Church from those who minister to them.
The ambiguities and errors of the approach of Father Nugent and Sister Gramick have caused confusion among the Catholic people and have harmed the community of the Church. For these reasons, Sister Jeannine Gramick, SSND, and Father Robert Nugent, SDS, are permanently prohibited from any pastoral work involving homosexual persons and are ineligible, for an undetermined period, for any office in their respective religious institutes.
The Sovereign Pontiff John Paul II, at the Audience of May 14, 1999, granted to the undersigned Secretary, approved the present Notification, adopted in the Ordinary Session of this Congregation, and ordered its publication.
+ Cardinal Joseph Ratzinger, Prefect
+ Tarcisio Bertone, S.D.B., Archbishop emeritus of Vercelli, Secretary Voices of Hope: A Collection of Positive Catholic Writings on Gay and Lesbian Issues (New York: Center for Homophobia Education, 1995) ix.
Cf. Congregation for the Doctrine of the Faith, Agendi ratio in Doctrinarum examine, art. 23-27: AAS 89 (1997), 834
Cf. Gn 19 1-11; Lv 18:22; 20:13; 1 Cor 6:9; Rom 1:18-32; 1 Tim 1:10; Catechism of the Catholic Church 2357-2359, 2396; Congregation for the Doctrine of the Faith, Declaration Persona humana 8: AAS 68 (1976), 84-85; Letter Homosexualitatis problema: AAS 79 (1987), 543-554. Catechism of the Catholic Church, 2358.
New Ways Ministry Symposium - Pastor "Comes Out"
March 1997
Holy Family Parish - Sparta, Michigan USA
October 24, 2008
Welcome to the
THALAMUS CENTER
EARLY CHILDHOOD PSYCHOLOGICAL DEVELOPMENT
GROWING UP GAY
My name is Fr. Marty Kurylowicz, ordained in 1979, in Grand Rapids, Michigan (below is the list of parishes where I served). I was pastor of Holy Family Parish, Sparta, Michigan USA and in March of 1997, I attended the New Ways Ministry Symposium, in Pittsburgh, Pennsylvania, where Dr. Richard Isay, Psychoanalyst and Professor of Psychiatry of Cornell University Medical School, gave the keynote address. I was absolutely stunned just how closely I was able to personally identify with Dr. Isay’s description of the different stages of early childhood psychological development and the harm caused to children by the influence of harsh anti-gay societal and religious norms who grow up to be gay. From clinical studies, adult gay men remember feeling "different" at young as 4 and 5 years of age. This feeling "different" was identified as the natural experience of a child's sexual orientation, whether heterosexual or homosexual.
However, unlike a heterosexual male child’s natural expressions of his sexual orientation at 4 or 5 years of age, which is met with the understanding approval of the parents and his family that is support by social norms, quite the opposite is experienced by a homosexual male child’s natural expressions of his sexual orientation, at the same age. The rejection of a gay child at 4 and 5 years of age is greatly influenced by antigay religious teachings, societal norms of the parents and family, the social environment of this child. This rejection of a gay male child is a form of child abuse. The degree of trauma experienced by this gay male child caused by the feeling of being rejected by another human being because of the his natural expressions wanting to love and be loved, depends on the severity of the different forms of child abuse used on him to express this rejection. Child abuse has many different forms, emotional, physical, neglect, medical, mental and sexual. Child abuse is a crime that has life-long effects that will forever change a young child's life.
The disapproval of the parents of their child's behavioral expressions in early childhood that are not gender specific with the dictates of social and religious norms is a rejection of their gay child, which is not seen as child abuse, but rather as true parental love sanctioned by their religion. This is the insidious, deceptive nature of this kind of child abuse. One of the many ramifications experienced later in life from this type of child abuse is that it would seem to teach a child how to be mean and hurtful to other human beings and that it is socially acceptable to do so. It was at the New Ways Ministry Symposium, March 1997, as I explain in more detail below that I felt a strong moral obligation, as any decent human being would and most especially being a priest to draw public attention to this form of child abuse that is allowed to continue blindly around the world under the disguise of religious fervor.
At this time I was forty-seven years old when I began to realize just how harmful and destructive anti-gay religious norms were during my whole life as well as to other gay people. The harm that is caused by the anti-gay religious norms, as early as 4 and 5 years of age, is being filled with a self-hatred that needlessly lasts throughout a person's life. The effects of this self-hatred is different for everyone, generally causing a person to isolate, avoid intimacy, numerous lost opportunities to succeed, and the list goes on and on.
Before the New Ways Ministry Symposium, March 1997, ended, a newspaper reporter Pittsburgh Post-Gazette asked me, if she could use my name in a press article related to the Symposium. I felt quite taken back by this reporter's request realizing that this would publicly "out" me, as a gay priest. At the time, I was still in the process of "coming out" to myself and felt that I still had so much yet to learn. I had seriously been educating myself on the true facts about sexual orientation issues, as related to the bible, as well as, biological and psychological aspects. For the previous 3 to 4 years, before I attended this New Ways Ministry Symposium, March 1997, I had religiously attended many LGBT related seminars, lectures, genders studies presentations at the American Psychological Associations (APA) National Conventions, PFLAG Detroit and PFLAG Ann Arbor meetings, enrolled in two "coming out" courses at Affirmations, Ferndale, MI, attending mass at Dignity Detroit and involved in the LGBT Office at the University of Michigan, Ann Arbor, MI. Though I had previously "come out" to my family and many of friends, the thought that I would ever "come out" publicly had never enter my mind. It simply was something that I never would have ever planned on doing on my own.
However, I felt morally obligated to say "yes" and stand up for children, especially, as a priest. I knew, too much to remain silent. In my mind, if I did remain silent, I honestly could not even see myself ever celebrating mass in church, again. Because, I would be in direct opposition of the very meaning of mass, which is about Christ's love for all people, most particularly for very young children. I also knew that if I did not give this news reporter the permission to use my name, I would never be able to live with myself knowing that I did nothing, "absolutely nothing" to speak out in some way to stop this kind of psychological harm caused to millions of innocent children for generations to come. I came out to my parishioners, at Holy Family Parish, Sparta, Michigan, shortly after I attended the New Ways Ministry Symposium, in March 1997, as reported in the news media, particularly in The Grand Rapids Press. (Press articles from “The Grand Rapids Press” Grand Rapids, Michigan, March 29, 1997, June 28, 1997, October 8, 2005 and May 27, 2006.) After I came out, I was bombarded by many inquires why I felt such an urgency to "come out" publicly to my parishioners. My answer was…
If you see a 2-year-old child playing on the train tracks of an oncoming speeding train you don't think about anything else but to grab the kid to safety! Kids Are Being Hurt!!!
I could not see any child having to go through all the needless pain and suffering that I went through. I came out to my parishioners in defense of very young children who grow up to be gay. For anyone to remain silent on this issue is to collude with the massive harm and violence caused to very young children.
Written by:
Fr. Marty Kurylowicz
Read more:
“Ratzinger, Hurley, Maida & Accomplices - Kids Are Being Hurt!!! (Sequential Order of Reactions)” November 28, 2010
1 * 9 * 9 * 7 - for - C H I L D R E N
Cardinal Ratzinger (Benedict XVI) head of the Congregation for the Doctrine of the Faith (CDF) 1981-2005
March 1997 - Fr, Marty Kurylowicz “Comes out” to his parishioners to draw public attention to the harm caused to children as young as 4 and 5 years of age who grow up to be gay, by the influence of harsh anti-gay societal and religious norms, after attending New Ways Ministry Symposium, Pittsburg PA
June 1997 – Cardinal Ratzinger (Benedict XVI) authorized that Fr. Kurylowicz’s 2 terms of Sabbatical leave time be denied. Fr. Kurylowicz is to submit to conversion therapy, a reeducation on sexual orientation. Any future assignments in his Diocese of Grand Rapids, Michigan, USA were in question. Fr. Kurylowicz requested time off to study at the University of Michigan, Ann Arbor, MI; time was approved, however, regular priest salary ended and no educational funding given, though he received a letter from the Office of the Bishop of the Diocese of Grand Rapids, Michigan, USA that stated that Fr. Kurylowicz is “a priest in good standing.”
August 14, 1997, APA - Resolution on Appropriate Therapeutic Responses to Sexual Orientation - Adopted by the American Psychological Association Council of Representatives
August 5, 2009 - APA appointed the six-member Task Force on Appropriate Therapeutic Responses to Sexual Orientation in 2007 to review and update APA's 1997 resolution, "Appropriate Therapeutic Responses to Sexual Orientation," and to generate a report. APA was concerned about ongoing efforts to promote the notion that sexual orientation can be changed through psychotherapy or approaches that mischaracterize homosexuality as a mental disorder.
September 10, 1997 ... Always Our Children – document by the United States Conference Of Catholic Bishops
October 1, 1997, Bishops Urge Parents of Homosexuals to Accept Their Children, Themselves, Church Teaching on Human Dignity By the US Catholic Bishops' Committee on Marriage and Family Life released Always Our Children.
October 1, 1997, Bishops: Parents, love your gay children - By David Briggs, Associated Press writer
NEW YORK -- U.S. Catholic bishops are advising parents of gay children to put love and support for their sons and daughters before church doctrine that condemns homosexual activity.
October 8, 1997, Cardinal Ratzinger, judged that the statements on homosexuality made by Father Nugent and Sister Gramick, [cofounders of - New Ways Ministry] through the procedure of the Regulations for Doctrinal Examination, were in fact erroneous and dangerous.
June 1998, “Always Our Children” - revised by Cardinal Ratzinger - Always Our Children: A Pastoral Message to Parents of Homosexual Children and Suggestions for Pastoral Ministers, NCCB Committee on Marriage and Family, Third Printing, Revised, June 1998
July 1, 1998 – DignityUSA Washington, DC – DignityUSA is Disappointed and Saddened By US Catholic Bishops' Dilution of "Always Our Children" Message
There are many such documents issued by Benedict XVI (then Cardinal Ratzinger) that need to be brought out into the light for people to realize how arbitrary, out of touch they are with the accepted research and contrived in their sentencing process of academics and scholars, lacking clarity of documentation and the explanations of the facts. Innocent people have had their lives destroyed by these shams of justice inquisitions. By Benedict XVI silencing these people from freely expressing their work based on the facts about homosexual orientation caused others like myself to suffer needlessly trying to conform to the Vatican's antigay teachings, which then were taught that homosexual tendencies could be changed. It is these kinds of acts that are crimes against humanity that have to be identified and stopped and the people who orchestrate these crimes need to be held libel for their actions.
No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead he puts it on its stand, so that those who come in may see the light. Your eye is the lamp of your body. When your eyes are good, your whole body also is full of light. But when they are bad, your body also is full of darkness. See to it, then, that the light within you is not darkness. Therefore, if your whole body is full of light, and no part of it dark, it will be completely lighted, as when the light of a lamp shines on you.
Luke 11: 33- 36
Galileo
Biblical quotes used to Condemn Galileo
Ecclesiastes 1:5 (New International Version)
5 The sun rises and the sun sets, and hurries back to where it rises.
Ecclesiastes 1:5 (New American Standard Bible)
5 Also, the sun rises and the sun sets; And hastening to its place it rises there again.
1 Chronicles 16:30 (New International Version)
30 Tremble before him, all the earth!
The world is firmly established; it cannot be moved.
1 Chronicles 16:30 (New American Standard Bible)
30 Tremble before Him, all the earth; Indeed, the world is firmly established, it will not be moved.
Psalm 93:1 (New International Version)
1 The LORD reigns, he is robed in majesty;
the LORD is robed in majesty
and is armed with strength. The world is firmly established; it cannot be moved.
Psalm 93:1 (New American Standard Bible)
1 The LORD reigns, He is clothed with majesty; The LORD has clothed and girded Himself with strength; Indeed, the world is firmly established, it will not be moved.
Psalm 96:10 (New International Version)
10 Say among the nations, "The LORD reigns."
The world is firmly established, it cannot be moved;
he will judge the peoples with equity.
Psalm 96:10 (New American Standard Bible)
10 Say among the nations, "The LORD reigns; Indeed, the world is firmly established, it will not be moved; He will judge the peoples with equity."
Psalm 104:5 (New International Version)
5 He set the earth on its foundations; it can never be moved.
Psalm 104:5 (New American Standard Bible)
5 He established the earth upon its foundations, So that it will not totter forever and ever.
Read more:
Pontifical Academy of Sciences ...had direct discussions with John Paul but” – not with Benedict XVI … refuses to discuss controversial topics such as contraception… November 5, 2010 – FoxNews.com
Gay Marriage & Galileo: Pope described as …"so averse to anything intellectual that everyone has to play dense and ignorant to gain his favor"-- The Trial of Galileo
by Douglas O. Linder (2002)
UNIVERSITY OF MISSOURI-KANSAS CITY (UMKC) SCHOOL OF LAW
Excerpts:
In the 1633 trial of Galileo Galilei, two worlds come into cosmic conflict. Galileo's world of science and humanism collides with the world of Scholasticism and absolutism that held power in the Catholic Church. The result is a tragedy that marks both the end of Galileo's liberty and the end of the Italian Renaissance…
…Skeptics countered with the "common sense" notion that the earth they stood on appeared not to move at all--much less at the speed required to fully rotate every twenty-four hours while spinning around the sun. …
Overall, the condemnation was hardly convincing. Giorgio de Santillana, author of The Crime of Galileo, wrote of Caccini's testimony: "The whole deposition is such an interminable mass of twists and innuendoes and double talk that a summary does no justice to it."…
When depositions in the Galileo matter concluded, the Commissary-General forwarded two propositions of Galileo to eleven theologians (called "Qualifiers") for their evaluation: (1) The Sun is the center of the world and immovable of local motion, and (2) The Earth is not the center of the world, nor immovable, but moves according to the whole of itself, also with a diurnal motion. Four days later, on February 23, 1616, the Qualifiers unanimously declared both propositions to be "foolish and absurd" and "formally heretical." Less than two weeks later, Pope Paul V--described by the Florentine ambassador as "so averse to anything intellectual that everyone has to play dense and ignorant to gain his favor"--endorsed the theologian's conclusions…
The Trial of 1633
Galileo's admonition stopped the Copernican movement dead in its tracks. For Galileo, his admonition marked the beginning of a period of silence…and adjusted to a world which elevated mindless conformism over scientific understanding…
Read complete paper:
Famous Trials.
Trial of Galileo Galilei - 1633
by Douglas Linder(c) 2002
Douglas O. Linder
Elmer Powell Peer Professor of Law
University of Missouri- K. C. School of Law
Related links:
Vatican Science Panel Told By Pope [John Paul II]: Galileo Was Right
November 1, 1992 – The New York Times
Faith can never conflict with reason
- Pope John Paul II -
"The 'Galileo case' teaches us that different branches of knowledge call for different methods, each of which brings out various aspects of reality"
Reconciling Old Lovers:
John Paul on Science and Faith
By Michael Sherwin, O.P.
Galileo protest halts pope's [Benedict XVI] visit
January 15, 2008
Cable News Network (CNN)
The case against Vatican power
Geoffrey Robertson
September 8, 2010
New Statesman
The Vatican thirst for power divides Christianity and damages Catholicism
By Fr. Hans Kung
October 27, 2009 – The Guardian
“…Benedict XVI’s battle against science, Islam and cultural pluralism, threatens to turn the European clock back to a pre-Enlightenment era…”
by Hatim Salih – April 8, 2007 –
The Washington Post
NO EVIDENCE SUPPORTS THESE [homosexual] STEREOTYPES
Judge Vaughn Walker Ruling
California Prop 8. August 4, 2010
Related Links:
[Unsubstantiated] --- RELIGIOUS BELIEFS that gay and lesbian relationships are SINFUL or INFERIOR to heterosexual relationships HARM gays and lesbians.
Judge Vaughn Walker Ruling
California Prop 8. August 4, 2010
Smokescreens
for
BENEDICT XVI & BISHOPS - Child Sexual Abuse COVER-UPS
“What the Pope Knew”
Gary Tuchman,
September 25, 2010,
CNN & CNN International
(Investigative documentary)
video
Read more/related links:
Priest says he was pressurised into taking blame for pope
– by PADDY AGNEW, DEREK SCALLY and PATSY McGARRY
4/19/10
Priest says he was bullied into taking fall for Pope in abuse scandal
- The Local – 4/18/10
Germany’s News In English – read more
Ratzinger & Vatican
“They did as much as they had at each point in time given the public outcry, and no more.”
Katrin Bennhold – 4/27/10
The New York Times – read more
“…the church must … end its campaign to block the weak and the vulnerable from receiving help to deal with the consequences of criminal sexual abuse.”
By Lawrence Lessig – 4/26/10
The New York Times – read more
Hurricane Katrina - Nancy Pelosi - Washington, DC – 2005
& Accountability
Benedict XVI Child Sexual Abuse
Who Can Mock This Church?
By Nicholas D. Kristof
May 1, 2010
The New York Times
Church in worst credibility crisis since Reformation, theologian tells bishops
by HANS KÜNG,
April 16, 2010 – The Irish Times
Pope Benedict has made worse just about everything that is wrong with the Roman Catholic Church and is directly responsible for engineering the global cover-up of child rape perpetrated by priests, according to this open letter to all Catholic bishops.
…
Pope Benedict XVI seems to be increasingly cut off from the vast majority of church members who pay less and less heed to Rome and, at best, identify themselves only with their local parish and bishop.
I know that many of you are pained by this situation. In his anti-conciliar policy, the pope receives the full support of the Roman Curia. The Curia does its best to stifle criticism in the episcopate and in the church as a whole and to discredit critics with all the means at its disposal. With a return to pomp and spectacle catching the attention of the media, the reactionary forces in Rome have attempted to present us with a strong church fronted by an absolutistic “Vicar of Christ” who combines the church’s legislative, executive and judicial powers in his hands alone. But Benedict’s policy of restoration has failed. All of his spectacular appearances, demonstrative journeys and public statements have failed to influence the opinions of most Catholics on controversial issues. This is especially true regarding matters of sexual morality. Even the papal youth meetings, attended above all by conservative-charismatic groups, have failed to hold back the steady drain of those leaving the church or to attract more vocations to the priesthood.
You in particular, as bishops, have reason for deep sorrow: Tens of thousands of priests have resigned their office since the Second Vatican Council, for the most part because of the celibacy rule. Vocations to the priesthood, but also to religious orders, sisterhoods and lay brotherhoods are down – not just quantitatively but qualitatively. Resignation and frustration are spreading rapidly among both the clergy and the active laity. Many feel that they have been left in the lurch with their personal needs, and many are in deep distress over the state of the church. In many of your dioceses, it is the same story: increasingly empty churches, empty seminaries and empty rectories. In many countries, due to the lack of priests, more and more parishes are being merged, often against the will of their members, into ever larger “pastoral units,” in which the few surviving pastors are completely overtaxed. This is church reform in pretense rather than fact!
And now, on top of these many crises comes a scandal crying out to heaven – the revelation of the clerical abuse of thousands of children and adolescents, first in the United States, then in Ireland and now in Germany and other countries. And to make matters worse, the handling of these cases has given rise to an unprecedented leadership crisis and a collapse of trust in church leadership.
There is no denying the fact that the worldwide system of covering up cases of sexual crimes committed by clerics was engineered by the Roman Congregation for the Doctrine of the Faith under Cardinal Ratzinger (1981-2005). During the reign of Pope John Paul II, that congregation had already taken charge of all such cases under oath of strictest silence. Ratzinger himself, on May 18th, 2001, sent a solemn document to all the bishops dealing with severe crimes ( “epistula de delictis gravioribus” ), in which cases of abuse were sealed under the “secretum pontificium” , the violation of which could entail grave ecclesiastical penalties. With good reason, therefore, many people have expected a personal mea culpa on the part of the former prefect and current pope. Instead, the pope passed up the opportunity afforded by Holy Week: On Easter Sunday, he had his innocence proclaimed “urbi et orbi” by the dean of the College of Cardinals…
Read complete open letter:
New Rules Affirm Pope Benedict's Stance Against Gays
By Daniel Williams,
October 8, 2005 – The Washington Post
ROME, Oct. 8 -- In the first five months of Pope Benedict XVI's reign, stern opposition to homosexuality in and outside the Roman Catholic Church has quickly become a prime public message for the Vatican.
The new pontiff plans to issue guidelines that attempt to inhibit homosexuals from entering seminaries to train for the priesthood. Church inspectors have embarked on a tour of U.S. seminaries and, according to their working papers, are tasked to ask: "Is there evidence of homosexuality in the seminary? (This question must be answered.)"
Benedict also has energetically fought legal recognition of homosexual couples.
For the church and for Benedict, taking a public stance on homosexuality is not unusual. Church observers have noted that for the quarter-century before becoming pope, Benedict, then known as Cardinal Joseph Ratzinger, served as the Vatican's chief enforcer of orthodoxy, drafting official positions regarding homosexuality.
"No doctrinal chief has ever written and spoken about homosexuality as extensively as Ratzinger has, because homosexuals have never had the freedom to organize and demand recognition they enjoy today," wrote author John L. Allen Jr. in a biography of Benedict, published before he became pope.
His papacy's early focus on homosexuality is a reaction to outside events, some analysts have said: the spread of so-called civil unions or marriage rights to same-sex couples, and the disclosure of sexual abuse by priests. Vatican officials have largely blamed the abuse on homosexuality…
Some bishops note that the church already has prohibitions on homosexuals from entering the priesthood and suggest that a restatement will only make the church look intolerant, Vatican officials say…
Read complete report:
Professor's view:
Witch hunt for gay priests off base
when target
should be child abusers
By: Iver Bogen,
University of Minnesota Duluth - Duluth News Tribune
Pope Benedict XVI in August 2005 ordered an investigation of America’s 229 Catholic seminaries in order to eliminate gay seminarians. The week of Sept. 27, Vatican investigators began the “witch-hunt” at the Aquinas Institute of Theology in St. Louis. The question posed to the students: “Are you, or have you ever been, a homosexual?”
The investigation was reminiscent of the house arrest of Galileo in his home near Florence from 1633 until his death in 1642 for espousing the Copernican heliocentric view of the universe. The church does not suffer “heretical” thinking well and is extremely slow in altering its doctrines to be consistent with scientific progress as well as changes in cultural mores regarding acceptable human behaviors… photo
… It is my belief the Catholic Church’s focus on gay priests is merely a strategy for affixing blame and is consistent with its historical antipathy toward homosexuality and same-sex behaviors. However, research in the area of child sexual abuse suggests that pedophilic intrusions occur preponderantly with heterosexual males rather than gay men. It is not one’s orientation that is predictive of pedophilia. According to Dr. Nathaniel McConaghy, “The man who offends against prepubertal or immediately postpubertal boys is typically not sexually interested in older men or women.”
Being immature psycho-sexually, these men find themselves responding sexually to other males who also are immature. One’s orientation is not predictive of pedophilia. Read complete article - By: Iver Bogen, University of Minnesota Duluth - Duluth News Tribune
Gay Marriage - WITCH HUNTS ->The Crucible (1996) -> McCarthyism 1940’s -1950’s, -> Benedict XVI 2005
"Impending rules on gay priests create Catholic divide"
by Charles Honey – October 8, 2005
The Grand Rapids Press
When the Rev. Martin Kurylowicz came out to his Sparta parish eight years ago, he said he had struggled for years with his homosexuality.
The Catholic priest says the struggle would be made harder for many others if the Vatican issues new rules that reportedly would ban gays from becoming priests…
…"I sizzled when I read it," said Kurylowicz, 55. "It's very hurtful, is what it is. In this day and age, there's no reason for it. It sends a message that there's something wrong with gays."
Kurylowicz said he spoke out then to raise awareness of violence against gays and teach others homosexuality is not a choice but an inborn trait. Church leaders still don't understand that and contribute to gays' poor self-esteem, he said…
…"Kids as young as 4 or 5 know they're different," said Kurylowicz, a psychotherapist… "They grow up with this pervasive guilt, which sabotages their growth and motivation." The result is thousands of dollars in therapy to accept their natural orientation, he said, adding, "Does the Vatican want to take that on, like the tobacco industry had to take on for the damage it caused consumers? "…
Read complete article:
by Charles Honey - Religion Editor
The Grand Rapids Press – Archives
Why Bother About Homosexuals?
Homophobia and Sexual Politics in
Nazi Germany (2002)
by Geoffrey J. Giles
Why should the Nazis bother about homosexuals? After all, some of the most loyal supporters of the Nazi movement were homosexual, and Hitler refused to condemn the sexual preference of Ernst Röhm, even after it featured prominently in the opposition’s campaign against the Nazis in 1931. Tolerance for homosexuals had increased in Germany during the first three decades of the twentieth century to the extent that an open gay culture flourished in cities such as Berlin in the 1920s, and parliament seemed well on the way to abolishing §175, the clause of the penal code dealing with homosexual offenses.2 So why bother about them? First, because Nazi opposition to this emancipation sought to appeal to the conservative backlash that the Nazis wished to co-opt.
Watergate 1973
Ripping Open An Incredible Scandal
(TIME, April 30, 1973) -- The denials, the evasions, the secretiveness, and, yes, the lies, all had failed. The Watergate case was breaking wide open. A 10-month campaign by some of the highest past and present officials of the Nixon Administration to cover up their involvement was crumbling. Read more - CNN TIME Photo Nixon
Roman Catholic - hierarchy child sexual abuse
“cover-ups”
ordered by Benedict XVI
to avoid public outrage & criminal charges
- falsely accused gay priests - WATERGATE?
No “Checks and Balances”
A major problem with the hierarchical structure of the Roman Catholic Church is that there are no “checks and balances.” When the necessary “checks and balances” are not in place to protect any organization, it leaves “not making waves” the rule that governs the hierarchy and opens the way to many devastating mistakes harmful to everyone and allows corruption to grow.
The following statements are harsh statements, but unfortunately they are heavily documented. (1) Benedict XVI and his hierarchy failed to protect children from child sexual abuse for decades. (2) They mistreated and intimidated the victims and their families who came to report the child sexual abuse, in order to cover up publicity of any child sexual abuse. (3) They failed to protect children by repeatedly reassigning the child sexual abusers to assignments where children would be present. (4) When the hierarchy’s criminal negligence failing to protect children became public, globally, in 2002 they shifted the blame wrongfully onto gay priests. Photo
Read complete report:
Child Protection Service of the Archdiocese of Dublin http://www.justice.ie/en/JELR/Pages/PB09000504
(5) By falsely, against known research to the contrary, blaming gay priests they implicated the entire LGBT community and how they are fighting against Marriage Equality. When the scientific facts known for decades about human sexuality have been discounted with no substantiated facts given to explain why, it causes many questions whether Benedict XVI and the hierarchy’s fight against Marriage Equality is more a fight to maintained the cover-up of the hierarchy’s criminal negligence failing to protect children? Benedict XVI and his hierarchy need to clearly offer substantiated reasons why they are against Marriage Equality. This statement needs to be spelled out in great detail and follow Pope John Paul II’s test of truth of not separating science and religion. Photo Nixon
(6) Benedict XVI and the hierarchy’s continuous public propaganda against homosexuality encourages public intolerance towards LGBTQ&I adults and children. They continue to do this even though this summer 2 major Christian denominations approved LGBT singled and partnered people for all forms of ordained ministries. (7) Benedict XVI and the hierarchy’s continuous promulgation of the Vatican’s unsubstantiated antigay teachings that are harmful to children in their early childhood psychological developmental years, harm that is crippling throughout their lives. They have continued this even after the beginning of the year, 2009, the Family Acceptance Project research studies had shown the negative effects caused to youths, when their sexual orientation is not accepted, having health problems, suicidal ideation, etc. They ignore all the major medical, psychiatric, psychological and social workers national and international professional associations regarding their findings regarding human sexuality and sexual orientation. WHEN DO WE START PROTECTING CHILDREN?!?!
Written by Fr. Marty Kurylowicz
July 2010
President of the United States
United States Congress
United States Supreme Court
50 United States Governors
Dear -- --------,
My name is Fr. Marty Kurylowicz, a Roman Catholic priest from the Diocese of Grand Rapids Michigan ordained June 16, 1979.
In March 1997, after attending a National Symposium of the New Ways Ministry that was held in Pittsburgh, Pennsylvania, I learned that children as young as 4 and 5 years of age know that they are different. This feeling "different" is only identified in their adult years as being gay. However, the harmful influence of antigay social and religious norms -- in particular, for Catholics, the Vatican’s unsubstantiated antigay teachings -- are severe and last throughout a child’s lifetime. The harmful effects are not isolated only to these children who grow up to be gay, but also affect their families, siblings, friends and anyone whom they might consider special in their lives. They are a prescribed societal sentence of implicit isolation, which place at risk of suicide so many innocent adolescents and young adults. They stifle an enormous amount of human potential in the world that otherwise could be put to use for finding cures for diseases, offering better ways of maintaining peace among people and improving the quality of life for everyone in the world.
Gay Marriage - “SEPARATION BETWEEN CHURCH AND STATE” Does Not Give Churches Or Benedict XVI - The Freedom To Abuse Children or Adults. July 2010 - By Fr. Marty Kurylowicz http://fathermartykurylowicz.blogspot.com/2010/09/gay-marriage-separation-between-church.html
GAY YOUTH SUICIDE | BENEDICT XVI & BISHOPS Child Sexual Abuse Cover-ups – Negligence Protecting (1) Children & (2) LGBT Children | Family of Rutgers suicide victim lends name to bill – November 19, 2010 – CNN
Protecting Children from the Church's Abuse Of Power
by William F. McMurry
November 19, 2010 – The Huffington Post
The world continues to watch with genuine interest as the leadership of the Roman Catholic Church parades masks of contrition before the media, in an effort to convince the faithful that the Church has turned the corner on the clergy sexual abuse crisis. On Nov. 19, a gathering of Cardinals from every corner of the Church's influence will convene in Rome at the request of the Supreme Pontiff, Pope Benedict XVI. This meeting of Cardinals will include a discussion about the Vatican's response to sexually abusive priests…
This week, as the most powerful officials of the most politically influential religious organization in the world gather to discuss the Church's response to the priest sexual abuse scandal, the stark contrast between those with power and those with none could not be more profound. The Church continues to operate in complete secrecy, without any governmental oversight or accountability. This confluence reminds me of Lord Acton's most famous quote regarding the corruption inherent in power. Most readers will know this oft-quoted phrase, but few, if any, will know that Lord Acton was speaking of the Pope when he wrote the following in a letter to Mandell Creighton in 1887:
“I cannot accept your canon that we are to judge Pope and King unlike other men, with a favorable presumption that they did not wrong. If there is any presumption it is the other way against holders of power, increasing as the power increases. Historic responsibility has to make up for the want of legal responsibility. All power tends to corrupt and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority: still more when you superadd the tendency or the certainty of corruption by authority.”
Until the governments of our world wrestle the power over children away from religious organizations operating in secrecy and without accountability, justice will remain an elusive butterfly.
Read complete report:
AUTHORITARIAN ≠ AUTHORITATIVE |Pope described as …"so averse to anything intellectual that everyone has to play dense and ignorant to gain his favor"-- The Trial of Galileo - by Douglas O. Linder (2002) | Benedict XVI UNSUBSTANTIATED Antigay Teachings – November 29, 2010
Ignorance, Arrogance, Indifference - Propaganda - BENEDICT XVI & BISHOPS - Child Sexual Abuse COVER-UPS – November 27, 2010
“Ratzinger, Hurley, Maida & Accomplices - Kids Are Being Hurt!!! (Sequential Order of Reactions)” November 28, 2010
Benedict XVI - INTERNALIZED HOMOPHOBIA
"It [homosexuality] remains something that is against the Nature that God originally willed.” - UNSUBSTANTIATED ANTIGAY STATEMENT – Selective Attention – Dissociation – Process of Projection - permits EXTERNALIZATION of unconscious conflicts - rejecting own unacceptable urges by rejecting lesbians and gay men (who symbolize those urges) without consciously recognizing the urges as own. - PLANK & SPECK - Luke 6:40-42 & GALILEO – November 24, 2010
Protecting Children by education about Human Sexuality.
There is a scene in an old TV series called “All in the Family” where Edith Bunker is experiencing menopause and she does not know what is happening to her. Edith’s daughter Gloria is explaining to her the symptoms of menopause. Edith feels bad that her daughter has to tell her about menopause. Photo
Edith expresses her frustration and sadness about her lifetime lack of knowledge about human sexuality.
“When I was a young girl, I didn’t’ know what every young girl should know. Now, I‘m going to be an old lady, and I don’t know what every old lady should know.” Edith Bunker – video clip
“All in the Family - Edith’s problem (TV episode 1972 #2.15)”
Edith is not alone even today. Much of the opposition to same sex marriage is likely to a great degree related to feelings and confusion about many aspects of human sexuality exactly like Edith, on the part of millions of people, for women as well as for men, everyone. However, Ignorance about human sexuality is extremely harmful to children.
Fr. Marty Kurylowicz
“Someday,
maybe, there will exist a well-informed, well considered and yet fervent public conviction that the most deadly of
all possible sins is the mutilation of a child’s spirit.”
…whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. Photo
Matthew 18:6
Protect children and the entire world will be safe.
Important note: No disrespect meant to Pope Benedict XVI or the hierarchy, the one and only concern is the safety and well-being of children.
Kids Are Being Hurt!!!
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