TAIP, jis ateina, bet daugeliui krikščionių jis jau čia: Bažnyčios kančia. Kai kunigas šį rytą per mišias iškėlė Naujojoje Škotijoje, kur aš ką tik atvykau pasiimti vyrų rekolekcijų, jis iškėlė naują prasmę: Tai yra Mano Kūnas, kurio už jus atsisakys.
Mes esame Jo kūnas. Mistiškai susivieniję Jam, mes taip pat buvome „atiduoti“ tą Didįjį ketvirtadienį, kad galėtume pasidalinti mūsų Viešpaties kančiomis ir taip prisidėti prie Jo prisikėlimo. "Tik per kančią galima patekti į dangų", - sakė kunigas pamoksle. Iš tiesų, tai buvo Kristaus mokymas ir todėl lieka nuolatinis Bažnyčios mokymas.
- Nė vienas vergas nėra didesnis už savo šeimininką. Jei jie mane persekiojo, jie taip pat tave persekios. (Jono 15:20)
Kitas pensininkas kunigas gyvena šioje aistroje pakrantės linijoje nuo čia, kitoje provincijoje ...
THE TRUTH WILL SET YOU FREE… OR NOT?
85 year old Fr. Donat Gionet was asked to fill in for a priest last month at Saint-Léolin in the Bathhurst diocese of New Brunswick, Canada. According to an straipsnis Telegraph-Journal, Fr. Gionet’s sermon has resulted in a severe reprimand: his bishop has revoked his rights to serve Mass in the diocese.
In a letter written in French that he provided to the Telegraph-Journal, Gionet stated the sermon in question was about the destruction of the Church and
the need to seek forgiveness for past sins:
“I said: ‘Today, it is we Catholics who are destroying our Catholic Church. We need only look at the number of abortions among Catholics, look at the homosexuals, and ourselves.’ (That’s when I pointed at my chest—through that action I wanted to say, we the priests) and I continued saying: We are destroying our Church ourselves. And that’s when I said that those were the words expressed by Pope John Paul II. At that point, in the St-Léolin church only, I added: ‘We can add to that the practice of watching gay parades, we are encouraging this evil’ … What would you think of someone who seeing what was happening on (Sept.) 11, 2001, the crumbling of the towers, had begun clapping? We must not encourage evil, whatever form it takes.” -Telegraph-Journal, Sept 22nd, 2011
However, Fr. Wesley Wade, the vicar general of the Diocese of Bathurst, said Gionet’s teachings don’t meet the diocese’s goal of following Christ’s example of loving unconditionally.
We have to respect people on their own journey. The first message of Christ was to reveal to us a loving Father and a merciful Father and that we are all called to be his children and that we are all loved unconditionally by Him. - Ten pat.
I do not know Fr. Gionet, his history with the diocese, or his bishop. I did not hear the full sermon, it’s tone, or otherwise. But in the public record given, their are some astonishing incongruities.
GINI KĄ AGAIN?
First of all, what is this “evil” that Fr. Gionet is referring to? In the Vatican’s Laiškas Katalikų bažnyčios vyskupams dėl homoseksualių asmenų sielovados, signed by then Cardinal Joseph Ratzinger, it says:
Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder. —n. 3, Congregation for the Doctrine of the Faith, Rome, October 1, 1986
It is one thing to have a tendency toward an intrinsic moral evil (ie. homosexual acts); it is another to carry through with that tendency and parade it in the streets as a moral good. 
And let us not be naive. These are among the most hedonistic parades in modern times that include half-naked men and women, cross-dressing, lewd acts, and even full nudity in plain view of police officers and children. What would be considered a criminal act on any other day of the week is often celebrated 
not just by participants, but by politicians themselves. Furthermore, gay parades often mock the Catholic Church with anti-Christian symbols, signs scorning the pope, and cross-dressers wearing heavy make-up in nuns habits. It is hard to imagine any Catholic diocese in the world defending gay parades—but this is precisely the kind of tolerance that seems demanded by the Bathurst diocese.
THE CRUX… THE CROSS
At the crux of Bathurst’s defence in removing Fr. Gionet’s faculties is that he has apparently failed to meet the “goal” of the diocese. Once again:
We have to respect people on their own journey. The first message of Christ was to reveal to us a loving Father and a merciful Father and that we are all called to be his children and that we are all loved unconditionally by Him.
Actually, this was not the first message of Christ. tai buvo:
Jesus came to Galilee proclaiming the gospel of God: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” (Mark 1:15)
Everywhere I preach now, whether it is in Canada or the United States or abroad, I always repeat this question to my listeners: “Why did Jesus come?” It wasn’t to start a country club called the Catholic Church where you put your two bucks in the basket every week, pay your dues, and you’re good for Heaven. No! There is no such ticket to paradise. Rather, Jesus came to save us. But from what?
She will bear a son and you are to name him Jesus, because he will save his people from their sins. (Matt 1:21)
Christ’s first message to every single human being was “atgailauti.” Later, He followed this commandment with “love one another.” That is, leave sin and follow a new law, the law of love, for…
… Kiekvienas, kuris daro nuodėmę, yra nuodėmės vergas. (Jono 8:34)
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This, then, is the entire reason for Christ’s coming: to preach the truth that would set us free from the slavery of sin, and eventually, pay the penalty for our sin so that we could be forgiven and healed of our transgressions through His own blood.
Dėl laisvės Kristus mus išlaisvino; todėl stenkis tvirtai ir nebepaklus vergų jungui. (Gal 5, 1)
Note, that when the angel tells us that the Messiah is to be named Jesus because “he will save his people from their sins,” Matthew adds a few verses later the words of the prophet Isaiah:
Behold, the virgin shall be with child and bear a son, and they shall name him “Emmanuel,” which means “God is with us.” (Matt 1:23; cf. Isaiah 7:14)
This is to say that Jesus did not come to condemn us in our sin, but to call us out of it. Rather, to lead us out of it. As a good shepherd, He remains with us, walks with us, feeds us, and leads us to the pastures of freedom. Dievas su mumis.
This is in stark contrast to the apparent “goal” of the Bathurst diocese. The words sound good, they are even true, but not in their context. For what they seem to be saying is that we are to love people
where they are at—and leave them there. But Jesus never left the adulteress in the dust; he never left Matthew to steal taxes; he never left Peter to continue his worldly pursuits; he never left Zacchaeus in the tree; he never left the paralyzed man in his cot; he never left the demoniacs in chains… Jesus forgave them their sins, and then commanded them to “sin no more." [1]plg. Jono 8:11 Such was His love that He could not bear to see the beautiful image in which they were created left to perish in the disfigurement that sin is.
... iš tikrųjų jo tikslas buvo ne tik patvirtinti pasaulį pasaulietiškumu ir būti jo palydovu, paliekant jį visiškai nepakitusią. —POPE BENEDICT XVI, Freiburg im Breisgau, Vokietija, 25 m. Rugsėjo 2011 d .; www.chiesa.com
Fr. Gionet was mourning not only the embrace of sin in the world, but the sin per the Church. For what we are seeing today is the establishment of a lygiagrečiai church that is neither Catholic nor Christian, but in practice, a new religion of individualism.
STRAIGHT TALK ON HOMOSEXUALITY
The Catholic Church maintains what she has taught throughout the centuries and what has been adhered to through the millennia: that the inclination toward the same-sex is disordered. As one cannot call a dog a cat, an apple a peach, or a tree a flower, so too, the differences in the sexes are a biological fact, with consequences for their intended reproductive functions. Roses do not pollinate lilies. Thus, actions that contradict one’s own nature cannot be considered good, but an evil toward oneself or others.
… Homoseksualių polinkių turintys vyrai ir moterys turi būti gerbiami, atjaučiantys ir jautrūs. Reikėtų vengti bet kokio neteisingos diskriminacijos jų atžvilgiu ženklo “. Jie, kaip ir kiti krikščionys, pašaukti gyventi skaistybės dorybe. Tačiau homoseksualų polinkis yra „objektyviai netvarkingas“, o homoseksualų praktika yra „nuodėmės, labai prieštaraujančios skaistybei“. -Svarstymai dėl pasiūlymų teisėtai pripažinti homoseksualių asmenų sąjungas; n. 4; Tikėjimo doktrinos kongregacija, 3 m. Birželio 2003 d
At the very heart of the Church’s teaching is labdara. Freedom! Truth! When the government legislates that one cannot drink and drive, are they demonstrating neapykanta towards folks who simply like to have a couple beers after work? No, they are saying that such actions can harm oneself and others. It is not intolerance, but prudence. This is part of the Church’s mandate to teach and disciple, to help point souls toward the wholeness that Christ came to restore. It is prudence ir labdara.
Bažnyčia ... ketina toliau kelti balsą gindama žmoniją, net kai valstybių ir daugumos visuomenės nuomonės politika juda priešinga linkme. Tiesa iš tiesų semiasi jėgų iš savęs, o ne iš jos sutikimo. —POPE BENEDICT XVI, Vatikanas, 20 m. Kovo 2006 d
That is because freedom has limitations. I am not free, for example, to run over a pedestrian who happens to be in the way.
Laisvė nėra galimybė daryti viską, ko norime, kada tik norime. Veikiau laisvė yra sugebėjimas atsakingai gyventi pagal mūsų santykių su Dievu ir vienas su kitu tiesą. —POPOLIUS JONAS PAULAS II, Sent Luisas, 1999 m
Thus, humans must consider all the aspects of our existence and what is good and what is not, from our sociological interactions to our sexual functions. Every action can and must be held up to the light of truth. The Church’s role in this regard is to illuminate human development through the Revelation that Christ brought through His life and ministry, and through the guidance of the Holy Spirit, given to lead us into the fullness of truth.
Since this writing apostolate began several years ago, several homosexual men have written me, thanking me for speaking the truth and helping them to live according to the Gospel. They still struggle at times; they have temptations and doubts; but in their own words, they are seeing clearly through the fog that led them down a path contrary to who they were and are. Yes, this is the struggle of the whole Church: to follow Jesus down that narrow path to become who we truly are. And it is the role of the shepherds to direct the sheep according to Christ’s teaching.
FALSE SHEPHERDS AMONG US
It is ironic that at the same time Fr. Gionet has been sacked, every priest throughout Christendom has been reading in his breviary St. Augustine’s sermon On Pastors over these past couple weeks. In it, the playboy-turned-saint reflects on Ezekiel’s warning to those shepherds who fail to feed the sheep.
The friends of the bridegroom do not speak with their own voice, but they take great joy in listening to the bridegroom’s voice. Christ himself is the shepherd when they act as shepherds. “I feed them,” he says, because his voice in their voice, his love in their love. Šv. Augustinas, Valandų liturgija, IV tomasP. 307
But if they speak with their own voice and not the Church’s,
neglecting to call the sinner to repentance, such shepherds, he says, are “dead.”
Which shepherds are dead? T hose who seek what is theirs and not what is Christs. —Taip pat, p. 295
And what is Christ’s, once again, but to call us out of sin into freedom? What is Christ’s is the entire body of truth—Sacred Tradition—entrusted to the Church as part of the message of salvation.
You did not strengthen the weak nor heal the sick nor bind up the injured. You did not bring back the stray or seek the lost… So they were scattered for lack of a shepherd, and became food for all the wild beasts. (Ezekiel 34:4-5)
Are we to yield to the pressure of secularization, and become modern by watering down the faith? —POPE BENEDICT XVI, September 23rd, 2011, meeting with the German Evangelical Church Council in Erfurt, Germany
THE STRAYING SHEEP
Yet, many don’t want to be found. They do not want to hear this message. Rather, they have believed the lie that we should have a big group hug, and blot out the voice of truth, the voice of our conscience that calls us to live tiesa meilėje. What I assume compels Fr. Gionet, what compels me, what has compelled the Church for 2000 years is that it’s not about us. It’s about saying yes to Jesus in co-operating with His Redemption by being His voice in the darkness to call every soul into the light, as He has called each of us personally.
“Why do you want us? Why do you seek us?” they ask, as if their straying and being lost were not the very reason for our wanting them and seeking them out…. So you wish to stray and be lost? How much better that I do not also wish this. Certainly, I dare say, I am unwelcome. But I listen to the Apostle who says: Preach the word; insist upon it, welcome and unwelcome. Unwelcome to whom? By all means welcome to those who desire it; unwelcome to those who do not. However unwelcome, I dare to say: “You wish to stray, you wish to be lost; but I do not want this.” Šv. Augustinas, Valandų liturgija, IV tomasP. 290
I do not hate homosexuals. I sincerely doubt Fr. Gionet hates homosexuals. Neither does the Church hate adulterers, thieves, abortionists, and drunkards, or those inclined to any of the above. But she calls every person to receive and live in the life that Jesus came to give. [2]John 10: 10 Whether it is homosexual or heterosexual sin, the message remains the same:
Repent, and believe in the gospel.” (Mark 1:15)
Nėra nieko daugiau loving. But today, that very message increasingly is resulting in the crucifixion of souls. And that is a reality priests and layman alike must prepare for in the days to come.
Tie, kurie meta iššūkį šiai naujai pagonybei, susiduria su sunkiu variantu. Arba jie atitinka šią filosofiją, arba susiduria su kankinystės perspektyva. —Fr. John Hardon (1914-2000), How to Be a Loyal Catholic Today? By Being Loyal to the Bishop of Rome; http://www.therealpresence.org/eucharst/intro/loyalty.htm
TOLESNIS SKAITYMAS
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