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    Fr. Joseph Jenkins

  • The blog header depicts an important and yet mis-understood New Testament scene, Jesus flogging the money-changers out of the temple. I selected it because the faith that gives us consolation can also make us very uncomfortable. Both Divine Mercy and Divine Justice meet in Jesus. Priests are ministers of reconciliation, but never at the cost of truth. In or out of season, we must be courageous in preaching and living out the Gospel of Life. The title of my blog is a play on words, not Flogger Priest but Blogger Priest.

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An Over-sexed World Does Not Understand Sex

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Analogies scratch at the surface of truth and reality.  Nevertheless, they do allow a certain degree of illumination.  We speak of heaven as an eternal banquet.  We view the relationship of Christ to his Church as akin to the marital bond of a husband to his wife.  Just as there can be no gluttony in heaven, neither can there be lust.  The imperfections in human desires and activities can have no part to play in their eternal dimension.  While we are broken, the moral life demands that we strive toward something of the perfection that awaits us.  Food means physical life.  Marriage means the life of children.  Food gives satisfaction.  Marriage brings the joy of marital union.  God will sustain us and he will feed us with his very self.  Ultimately, the measure of our unity is within the peace of Christ.

It may be that marriage finds itself in trouble within the modern world because people do not know what marriage and sex is really about.  Failure to appreciate the truth damages relationships and makes the marriage analogy incomprehensible.  There is confusion because many refuse to admit that they might be wrong.  Just as certain virgins are anxious about telling others about their inexperience; those with active sex-lives may be reticent to admit that they are regularly engaged in something that they really do not understand.  Persons are often reduced to a means to a selfish end.  Sex is treated as recreation or as something to release tension.  While it should be expressive of a bond, it should not be regarded as bondage.  The abuse of sexual union leads to a whole assortment of ills.  That which should draw people together and make possible personal integrity can inadvertently fragment personalities and cause rifts of infidelity and frustration.  If one has a negative experience of sexual behavior, particularly when it is abusive, then how can he or she imagine that it is good, joyous and holy?  There may be no sexual intercourse in heaven; however, this does not mean that such loving coupling cannot point to a profound intimacy between the divine and the communion of the saints.

Our culture is erotically saturated.  Pornography has gone largely mainstream.  Sex pollutes the media entertainments and advertising.  Many people claim that they have to have it, giving impetus to a drug market where all sorts of dysfunction cures are prescribed.  Nevertheless, while there is a focus on fantasy and the mechanics of human sexuality; there is a paucity of reflection upon ultimate meaning and the theology of the body.  If human sexuality is reduced to an accidental then it might no longer matter… serial marriages, multiple partners, same-sex unions, fornication and even adultery are shifted to the periphery of social life with minimal moral importance.  However, the traditional Western philosophical and religious critic would lament that this is all a lie.  Human sexuality is not accidental and gender is not interchangeable.  There must be a genuine complementarity, sufficient gravity in importance and a lasting permanence.  Our gender identity is a core substantive element.  The union of men and women is not between two half’s but rather two whole’s.  It builds upon who they are, making them (together) something new.

 

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The Dark Secret

What is the presumed dark truth that remains largely unspoken by the churchmen desiring a “paradigm shift” in reference to those in irregular unions being invited to receive the sacraments, i.e. the Eucharist and the penitential absolution?

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I suspect that despite objections to the contrary, they really do not believe that there is any lasting bond (sacramental, natural or spiritual) associated with the marriage of men and women.  There was a priest I knew, died some years ago, who ridiculed the very notion that there was a lasting spiritual change in the spouses akin to the sacramental character imprinted upon the soul of men ordained to the priesthood.  While I agreed that sacerdotal ordination was “forever” and that marriage was “until death do they part,” he spurned the notion of any real but invisible tie between spouses other than a psychological one.  His view seemed to me as overly Anglican, as does the Orthodox compromise of penitential marriage.  My thinking upon the question remains unchanged.

Marriage is a perpetual bond.  Our Lord insists that it remains in effect as indissoluble as long as the spouses are alive.  Further, while marriage ends at the threshold of this world and the next, we should all appreciate in Christ that love is stronger than death.  There is something about the connection that changes spouses in an irrevocable way.  They might marry again after a spouse dies; but a mysterious quality remains from the first union.  Something changed with the bond that does not revert back to what it was before.  Given that marriage is reflective of Christ’s relationship with his bride, the Church, this struck me as a necessary truth.  Our Lord will never abandon or divorce his Church.  Spouses give something to the beloved that is singular and that creates a union that is unique and unrepeatable.  A second marriage may have its own value and particular traits; however, while not maligning a second chance at love, the first bond (if real, and in certain cases even when suspect) has a residual or lasting impact or impression.  I am talking about more than mental memories; it is as if the body itself has its own remembrance.  Further, what we do in the flesh has a powerful interplay with the human soul and identity.

Matthew 19:3-9:

Some Pharisees approached him, and tested him, saying, “Is it lawful for a man to divorce his wife for any cause whatever?” He said in reply, “Have you not read that from the beginning the Creator ‘made them male and female’ and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.” They said to him, “Then why did Moses command that the man give the woman a bill of divorce and dismiss [her]?” He said to them, “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so. I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.”

C. S. Lewis has this to say in Letter 18 of The Screwtape Letters:

The Enemy described a married couple as “one flesh.” He did not say “a happily married couple” or “a couple who married because they were in love,” but you can make the humans ignore that. You can also make them forget that the man they call Paul did not confine it to married couples. Mere copulation, for him, makes “one flesh.” You can thus get the humans to accept as rhetorical eulogies of “being in love” what were in fact plain descriptions of the real significance of sexual intercourse. The truth is that wherever a man lies with a woman, there, whether they like it or not, a transcendental relation is set up between them which must be eternally enjoyed or eternally endured. From the true statement that this transcendental relation was intended to produce, and, if obediently entered into, too often will produce, affection and the family, humans can be made to infer the false belief that the blend of affection, fear, and desire which they call “being in love” is the only thing that makes marriage either happy or holy. The error is easy to produce because “being in love” does very often, in Western Europe, precede marriages which are made in obedience to the Enemy’s designs, that is, with the intention of fidelity, fertility and good will; just as religious emotion very often, but not always, attends conversion. In other words, the humans are to be encouraged to regard as the basis for marriage a highly-colored and distorted version of something the Enemy really promises as its result.

 

The Heat & Controversy Continues…

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The three bishops essentially cite Pope John Paul II. The argument seems more and more with the historical Magisterium itself and settled doctrine. Here is one instance:

“The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 34).

When it comes to the “ordinary magisterium” and opinions that conflict with settled doctrine, filial correction is an act of loyalty. Indeed, silence would be the act of betrayal.

While annulments are now free (they used to cost a thousand dollars or more) this is the first year in the Archdiocese of Washington (so I am told) that we have not had a backlog of cases. Many couples in irregular unions now feel that annulments are unnecessary and that they can freely return to the sacraments. I have had several people in my parish drop writing their cases while citing news about the Pope and “changes that are coming.” Misunderstandings abound… but there is also legitimate confusion where there should be clarity.

There are a number of voices that interpret any criticism or request for clarification as disloyalty to the Pope and as dissent.  However, one cannot be a dissenter when he or she stands with the long-standing and immutable doctrines of the Catholic faith.  One critic said that we should immediately discount the remarks of these “no name” bishops.  But note that they quote the saintly Pope John Paul II of living memory!  Further, Bishop Athanasius Schneider is not a “no name” bishop. He is a man dedicated to Catholic truth and one who has paid his dues in terms of faith witness. Although he is German, his family was sent to a gulag by Stalin. His mother was imprisoned and martyred in 1963 for helping and sheltering other Christians and a Ukrainian priest. He grew up in the outlawed underground Catholic Church and took his early sacraments in secret. He is the auxiliary bishop of Astana, Kazakhstan and titular bishop of Celerina. He has added his voice to many others in regard to the interpretation of Amoris Laetitia. While whole conferences of bishops have offered correctives, as in Poland, there are notable names daily added to the list as having serious concerns. The names (to name a few) include Cardinal Burke, Archbishop Chaput, Archbishop Sample, the Confraternity of Catholic Clergy, and two respected Catholic philosophers, John Finnis and Germain Grisez.

Popes can interpret but they cannot reverse or make up new Church teachings. The case must be made, as Cardinal Wuerl suggests, that Church praxis and discipline can change without altering Church doctrine. However, it has not yet been made and many of us cannot imagine how it might be done. One cannot legitimately silence a debate or discussion with ecclesial authority when the overwhelming gravity seems entirely with traditional and perpetual teaching. Those who claim to be following the Holy Father are suggesting that we can invite those in adulterous unions to receive the sacraments, including both the Eucharist and confessional absolution. A number of priests feel, as I do, that this would make us accomplices in the mortal sin of others (who are neither contrite nor who have a firm purpose of amendment).

Marco Tosatti’s sensational blog, in my estimation goes too far. He writes:

“La mia fonte in Vaticano mi ha confidato che ieri sera Bergoglio si è trattenuto a Santa Marta con diversi ‘addetti stampa’ vaticani e ‘consiglieri’ vari per una riunione sul come affrontare questo nuovo ‘imprevisto’ della Correzione dei Vescovi di Astana. La fonte mi ha detto che Omissis era furibondo. E’ andato su tutte le furie. Perchè non sopporta nessuna opposizione. Lo hanno sentito urlare: ‘Se ne pentiranno! Se ne pentiranno amaramente!’. Riferito ovviamente ai coraggiosi Vescovi che hanno ‘osato’ contraddire il neovangelo della neochiesa: l’Amoris Laetitia.”

This is really more gossip and possible calumny than information that furthers the discussion. I just cannot imagine the vindictiveness that the blogger suggests. Absent is the charity exhibited by the many bishops and priests wanting clarification while rightly professing fidelity and respect to the Holy See.

The best posture is to pray for the Holy Father and for faithful and loyal clergy who are trying to safeguard the truth while showing real compassion to sinners. Pray for the couples and families as well… many of us want to bring them spiritual medicine, not placebos.

Not the Clarification for Which Many Were Waiting

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CLICK THE PICTURE ABOVE FOR LINK

Last year the Buenos Aires bishops interpreted the pope’s apostolic exhortation Amoris Laetitia so as to permit those sexually active in invalid unions to receive Holy Communion (in certain cases). The Holy Father praised their interpretation in a private letter (September 5, 2016) to Bishop Sergio Alfredo Fenoy, the Delegate of the Buenos Aires Pastoral Region of the Bishops’ Conference of Argentina. He wrote, “El escrito es muy bueno y explicita cabalmente el sentido del capitulo VIII de Amoris laetitia. No hay otras interpretaciones.” (Translation: The document is very good and clearly explains the meaning of Chapter VIII of Amoris Laetitia. There are no other interpretations). On June 5, 2017 by order of a papal rescript, both the Criteria or Interpretation of the Buenos Aires bishops and the papal letter were published in the Acta Apostolicae Sedis, purportedly making this the position of the Church’s “authentic Magisterium.” This seems to conflict with the teaching of Pope John Paul II and with the current Code of Canon Law (canon 752). It would affect our discipline about Holy Communion and even Confessional Absolution. Cardinal Wuerl insists that the doctrine has not changed, just the pastoral discipline. I think I will go back to praying on my knees for awhile on this one.

Welcome to the Brace New World!

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We just fell off the proverbial “slippery slope.”

Stuck Between the Rock & a Hard Place

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Who are we going to punish? I worry about this as a priest in reference to the distribution of Holy Communion, absolution in the sacrament of Penance and in terms of preaching a faith message from the Scriptures that might immediately be interpreted as “hate speech.” Passivity and toleration is not enough to appease certain people… it is being demanded that conventional Christians become advocates for sinful behavior. If a priest gives the sacraments to anyone, no matter what their views and lifestyle, then does he not become an accomplice in their sin? Would he forfeit his own immortal soul for causing scandal and violating conscience, the commandments and his sacred duty? For the sake of accompaniment, can a bishop or even pope force a priest to say or do something that he views as sinful and wrong?

We Should Not Ignore or Redefine Monsters

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The Vatican and the Church must also be mindful of the Monsters!