Tuesday, December 2, 2008

On the Marsh/Williams controversy

http://cumecclesia.blogspot.com/2008/11/down-right-evil-new-heresy-of.html
http://www.billmuehlenberg.com/2008/05/01/on-relationship-recognition/

As you are probably already aware, the Sodomites’ League and their fellow-travellers have flown into another of their occasional bouts of hysteria, this time in relation to the appointment of two anti-sodomite activists (Messrs. Warwick Marsh and Barry Williams) as men’s health ambassadors by the Federal Government (though Mr. Williams later recanted the opinions that had offended the pansexual lobby). What exactly was the nature of their activism though? Picketing gay bars with ‘God Hates Fags’ signs? Fire-bombing the homes of high-profile sodomites? That’s what one might infer from the reaction among the pro-G.L.B.T. intelligentsia in politics and the media. But it appears that all they were guilty of was publishing the kind of material that as recently as twenty years would have passed without controversy. You know, things like ‘all else equal, a child is better off with a mum and a dad than ‘two mums’ or ‘two dads’’, and ‘a lifestyle founded on sodomy is probably not going to be all that healthy for you’. Follow the links to Mr. Schutz’s and Mr. Muelenberg’s respective blogs, provided at the top of this post, for more information. Mind you, the reaction from pro-sodomy activists has been even more shrill than the reaction of the politically-correct mainstream; in yesterday’s The Australian sodomite activist Mr. Brian Greig wrote

AS a gay man and campaigner for the rights of same-sex couples, I have no objection to Warwick Marsh holding the view that children are best raised by married heterosexual couples even though I may disagree.

However, contrary to his shrill indignation, Marsh was not dumped from Nicola Roxon’s Men’s Health Advisory Committee for this reason. Marsh’s condemnation of gay people and same-sex relationships goes way beyond mere conservative views and into the realm of vilification. Imagine, for example, if he had made the claim that Judaism was a mental disorder or that blacks were more inclined to abuse drugs, molest children, suffer diseases disproportionately or harm the development of children.

The so-called research paper Marsh uses to try to shield himself from criticism has been roundly condemned by qualified health professionals. The research and findings contained within it is rejected by the US and Australian psychological societies. Reputable academics have exposed this material as false, misleading, twisted and ideologically motivated. It is conveniently created by fundamentalist churches and anti-gay groups to support their bigotry.

Asking the Fatherhood Foundation to produce a report on same-sex relationships is like asking the Ku Klux Klan to do the same for interracial couples.
Brian Greig
Bayswater, WA
(http://blogs.theaustralian.news.com.au/letters/index.php/theaustralian/comments/bigotry_and_vilification)
But information readily available from pro-sodomite health advisory bodies like ACON (the A.I.D.S. Council of New South Wales) shows that practising homosexuals are indeed more likely than heterosexuals to abuse drugs and suffer from Sexually Transmissible Infections (S.T.I.s); browse the ACON website (www.acon.org.au), download and read the ACON Annual Report 2006-07, or, for a more concise survey of the infection problems, read its 2007 Annual Surveillance Report (http://www.acon.org.au/health/index.cfm?cat_id=147). As you read it, make sure to compare the high-double-digit infection rates to the barely-single-digit rate of identification as homosexual found by the 2003 ‘Sex in Australia’ survey. And note that this disparity comes after some twenty years of the ‘safe sex’/harm minimisation agenda. Also, Mr. Greig fails to name his “reputable academics”, and the disgraceful cave-in of the American Psychiatric Association to the Sodomites’ League is well-known; I think Mr. Muehlenberg dealt with this a while ago.

Earlier, a Mr. Robert Rollinson had a letter published in last Friday’s Sydney Morning Herod, saying that

As for the views of two of the other original appointees, can the Health Minister explain how such people were expected to inform HIV/AIDS policy? Or are we to assume they would simply have seen this area of health as governed by the wrath of God?
(http://www.smh.com.au/news/opinion/letters/mens-health-deserves-better-than-salon-talk/2008/11/27/1227491726053.html)
But given the wildly disproportionate rate of infection among sodomites compared to non-sodomites (see, again, the ACON 2006-07 Annual Report or 2007 Annual Surveillance Report) one might have thought that Messrs. Marsh and Williams would have had quite a valuable contribution to make.

One suspects, though, that what upsets the Sodomites’ League the most is not that this or that set of unflattering figures has been quoted, but simply the fact that homosexual behaviour has even been brought up for discussion. For the Sodomites’ League’s grand strategy in recent years has been to divert public discourse on homosexuality from a question of behaviour to a question of identity. Mr. Muehlenberg noted this insidious development in an excellent post of his earlier this year, in which he quoted the sodomite activist Mr. Dennis Altman as saying that

The greatest single victory of the gay movement over the past decade has been to shift the debate from behavior to identity, thus forcing opponents into a position where they can be seen as attacking the civil rights of homosexual citizens rather than attacking specific and (as they see it) antisocial behavior.
(http://www.billmuehlenberg.com/2008/05/01/on-relationship-recognition)
This is quite a brilliant little stratagem. No right-minded individual finds sodomy and other improvised expressions of pseudo-sexuality to be anything other than repulsive, a sickening parody of authentic conjugal relations, a flagrant insult to human dignity. As St. Gregory the Great said, the proof of love is in the works; hence sodomy is never a sign of love. Sexual intercourse can be right and honourable, since it tends to new life. Sodomy and other deviations tend only to death, of both the body (as ACON figures show) and of the soul. And a civil prohibition on sodomy is, in fact, completely un-discriminatory, since it would apply regardless of whether the sodomite were homosexual or heterosexual and whether the catamite were male or female. But in an age in which ‘diversity’ and ‘tolerance’ are accepted widely as ends in themselves, who would dare to deny a person his ‘rights’ (regardless of whether there’s a corresponding duty), his very ‘identity’ (regardless of whether it is even possible for this identity to express itself healthily)? Like public discourse on abortion, we see the focus shifted from the object to the subject, from the operation to the operative faculty, and a sort of veil drawn between the two; hence one is not pro-abortion but ‘pro-choice’, not pro-sodomy but ‘pro-gay rights’. To see society conceding to its members the confected ‘right’ to submit to their basest disordered passions is to see a society in the final stages of succumbing to the deliramentum of which Pope Gregory XVI warned so prophetically.

But should any pro-sodomite individuals happen across my post, please demonstrate for me the following:

(1) That same-sex attractions are not intrinsically disordered.
My disproof: human sexuality is ordered towards reproduction. Therefore same-sex attractions may reasonably be described as disordered.

(2) That sodomy is not an offence against reason.
My disproof: it tends to anal fissures and genital warts. Consult any G.L.B.T. health advisory body for more information.

(3) That is does not follow from the abandonment of the principle of one mother and one father for parents that the principle that the number of ‘co-parents’ should even be fixed at two should also be abandoned.
My disproof: if one mum and one dad are as good as ‘two mums’ or ‘two dads’ then this implies that each parent is a perfect substitute, not a perfect complement as in the natural family. Hence it is completely arbitrary and, as the G.L.B.T. intelligentsia might say, hetero-normative to fix the number of parents at two. After all, who are we to put limits on how ‘big’ anyone’s ‘love’ can be? And it takes a village to raise a child after all!

Reginaldvs Cantvar
Feast of St. Bibiana, Virgin and Martyr, 2008 A.D.

Cardinal Pell and Fr. Flader on the Kingship of Christ

Cardinal Pell:
http://www.sydney.catholic.org.au/Archbishop/STC/2008/20081123_1096.shtml

Fr. Flader:
http://www.catholicweekly.com.au/article.php?classID=3&subclassID=59&articleID=5128&class=Features&subclass=Question%20Time
http://www.therecord.com.au/site/index.php?option=com_content&task=view&id=613&Itemid=30

His Eminence The Cardinal Archbishop of Sydney and Rev. Fr. John Flader have each had a piece on the Kingship of Christ published recently, the former in last Sunday’s Sydney Catholic Weekly and the latter in The Record and The Catholic Weekly from just over a week ago, and I’m afraid that I was deeply disappointed with what both of them had to say. Firstly let us examine Fr. Flader’s article. Father started well, noting that

The Pope [Pius XI] commented that just as the feast of Corpus Christi had been instituted at a time when Eucharistic piety had diminished, and the feast of the Sacred Heart when the severity of Jansenism had made hearts grow cold, so now when the reign of Christ was challenged by anti-clericalism, or secularism, it was opportune to institute a feast of the kingship of Christ.
An example of the anti-clericalism at the time was the regime in Mexico, where numerous Catholics went to their deaths for the faith, crying out “Long live Christ the King!” A good number of them have been beatified and canonised, including Blessed Miguel Pro.
though perhaps His late Grace Msgr. Marcel Lefebvre put it better when he wrote that

When he instituted in 1925 the Feast of Christ the King, Pius XI wanted this liturgical solemnity to affirm clearly and precisely the rights of God and Christ in the social and political order.
(Beginning of Appendix 3, Religious Liberty Questioned)
And Fr. Flader goes on to adduce many Scriptural references supporting the Kingship of Christ. But one of the later paragraphs was, it seems to me, quite inadequate:

So it is clear that Christ is indeed king – but not a king in the human, political sense. He has no palace, no material throne, no army. Christ is king in the spiritual sense. His kingdom is “not of this world”. (Jn 18:36) He reigns in the minds, the wills and the hearts of men.
Now it is true enough that Our Lord is not a King in the usual human sense of the word, but as the Roman Catechism says:

Christ not only as God, but also as man and partaker of our nature, we acknowledge to be a King. Of Him the Angel testified: He shall reign in the house of Jacob for ever. And of his kingdom there shall be no end.14 This kingdom of Christ is spiritual and eternal, begun on earth but perfected in heaven. He discharges by His admirable Providence the duties of\b King towards His Church, governing and protecting her against the assaults and snares of her enemies, legislating for her and imparting to her not only holiness and righteousness, but also the power and strength to persevere. But although the good and the bad are found within the limits of this kingdom, and thus all men by right belong to it, yet those who in conformity with His commands lead unsullied and innocent lives, experience beyond all others the sovereign goodness and beneficence of our King. Although descended from the most illustrious race of kings, He obtained this kingdom not by hereditary or other human right, but because God bestowed on Him as man all the power, dignity and majesty of which human nature is capable. To Him, therefore, God delivered the government of the whole world, and to this His sovereignty, which has already commenced, all things shall be made fully and entirely subject on the day of judgment.
(http://www.catecheticsonline.com/Trent.php)
So Christ is indeed King in at least one human sense, since He is King in His Sacred Humanity (by virtue of the Hypostatic Union, as Pius XI pointed out in Quas Primus). And as for not being King in a political sense, again, He is not King in the usual political sense; as the Roman Catechism points out:

yet our Lord Himself informed Pilate that His kingdom was not of this world,21 that is to say, had not its origin in this world, which was created and is doomed to perish. In this perishable way power is exercised by kings, emperors, commonwealths, rulers, and all whose titles to the government of states and provinces is founded upon the desire or election of men, or who have intruded themselves, by violent and unjust usurpation, into sovereign power.
(http://www.catecheticsonline.com/Trent4.php)
Furthermore, Our Lord is not King in the usual political sense since He does not reign ‘in person’, as it were, but He does indeed reign through other human persons, since “there is no power but from God: and those that are ordained of God” (Romans 13: 1). As Pius XI himself says in Quas Primas:

he would err basely, who should deprive Christ, the man, of power over all civil affairs, since He has received the most absolute right over created things from the Father, so that all have been placed under His authority … [T]he kingdom of our Redeemer embraces all men, and in this matter We gladly make the words of Our predecessor of immortal memory Our own: "Clearly His power is not only over Catholic peoples, or over those alone who, cleansed by holy baptism, surely belong to the Church, if right is considered, though error of opinion leads them in devious ways, or dissension separates them from charity, but it embraces even those who are reckoned as destitute of Christian faith, so that in all truth all mankind is under the power of Jesus Christ"
(Dz. 2196, http://www.catecheticsonline.com/SourcesofDogma22.php)
As for being King in a spiritual sense, clearly this is true as well, but one must bear in mind that Pius XI must not have intended to divorce the spiritual from the temporal, since he defines the common good (the State’s proper end) as follows:

the common good of the temporal order, consists in peace and security, which families and individual citizens enjoy by exercising their rights; and at the same time in the greatest possible abundance of spiritual and temporal things for mortal life, which abundance is to be attained by the effort and consent of all.
(From the encyclical Divini illius magistri,

As for when Fr. Flader says that Christ “reigns in the minds, the wills and the hearts of men”, clearly this is true enough as far as it goes, but we must not neglect to uphold explicitly the Social Kingship of Christ (a dogma of the Faith), which is, at it were, more than the sum of its parts—it is about Christ reigning not just in individual persons but in persons taken collectively/socially/political, i.e., reigning in the State. As Pius XI himself says in Quas Primas:

Nor is there in this matter any difference among individuals and domestic and civic groups, because men united in society are no less under the power of Christ. Surely the same (Christ) is the source of individual and common salvation: "Neither is there salvation in any other; for there is no other name under heaven given to men, whereby we must be saved" [ Acts 4:12 ]; the same Person is the author of prosperity and true happiness for individual citizens and for the state: "For the city is not made happy from one source, and man from another, since the state is nothing else than a harmonious multitude of men."* Therefore, let the rulers of nations not refuse to offer the public service of reverence and obedience to the power of Christ through themselves and through the people, if they truly wish, while preserving their authority to advance and increase the fortunes of their country.
(Dz. 2196, http://www.catecheticsonline.com/SourcesofDogma22.php)
And Fr. Flader concludes by quoting from the (presumably Novus Ordo) Preface of Christ the King; but how sad it was that the Feast of Christ the King was, in the New Mass, transferred to the end of the liturgical year in order to downplay the social dimension of Christ’s Reign by emphasising the eschatological dimension, and this social dimension was virtually expunged from the hymn of Vespers in which the social dimension had been affirmed most explicitly (see again Msgr. Lefebvre’s Religious Liberty Questioned, Appendix 3; Mr. Michael Davies deals with the liturgical changes in The Second Vatican Council and Religious Liberty as well).

Now to Cardinal Pell's article. Now the Catechism of the Council of Trent expounds on three significations of the term ‘Kingdom of God’, namely the Kingdom of Nature, the Kingdom of Grace (the Church) and the Kingdom of Glory (Heaven), and His Eminence does indeed deal with each of these significations, though not in that order. He deals with the Kingdom of Grace when he writes that

We find a beautiful passage from the Apocalypse (or Book of Revelations) on Christ the King who is described as “the faithful witness, the First-born from the dead, the Ruler of the Kings of the earth. He loves us and has washed away our sins with his blood, and made us a line of kings.” (Rev.9:4-6) Christ is King because He can and does forgive our sins provided we repent.
But of course Christ is the King not only of those regenerated in Baptism, but also of all human persons, whether individually or collectively, whether regenerate or unregenerate. Indeed, even if The Son of God had never deigned to assume human flesh and accomplish our redemption, or even if we had been created never to enjoy eternal beatitude (cf. condemned errors in Dz. 1026, 1079, http://www.catecheticsonline.com/SourcesofDogma11.php) we would still owe The Son of God the tribute due to Him as King.

Next Cardinal Pell deals with the Kingdom of Nature:

Christians believe the one true God is Trinitarian, Father, Son and Holy Spirit. As Son Jesus designed the cosmos and also placed the natural law into the heart of creation, so that human dignity is respected and moral truths are recognised.
Now this is true enough, of course, but there is no mention that it is Christ from Whom all earthly authority comes, that it is Christ Who is the King of all natural institutions, such as the family, society and the State.

Finally His Eminence alludes to the Kingdom of Glory:

And Christ is King because he is to be everyone’s judge on the Last Day, a loving, merciful and just judge, but a judge nonetheless, the Good Shepherd separating the sheep from the goats.
That is probably one of the better parts, since Christ’s Kingship implies His legislative, executive and, indeed, judicial powers. The problem is, though, that together with the following earlier allusion to the Kingdom of Glory:

St. Paul writing to the Corinthians does speak of Christ handing over his Kingdom to God the Father at the end of time. Then there will be no more human sovereignties, authorities or powers. All the evil enemies of the Kingdom of God will be under his feet and even death will be no more.
His Eminence ignores the fact that Christ is King right now and deserves to be recognised as such.

Cardinal Pell’s final sentence is also quite inadequate:

Christ is our brother, servant, redeemer; but also our King.

Also our King? Surely He was our King even before he was our brother (by virtue of the Incarnation, which implies that we are, with Him, descendents of a common ancestor according to the flesh) and Redeemer (by virtue of His Passion).

So what we have here are two influential Churchmen acting in their capacities as teachers of the Faithful who have failed to affirm the dogma of the Social Kingship of Christ. This failure is nothing short of disgraceful.

Reginaldvs Cantvar
Feast of St. Bibiana, Virgin and Martyr, 2008 A.D.