Communion For Non-Christians? & "Prominent" Theologian Says St. Aquinas OK With Homosexuality!
Latest disasters from the modernist destroyers occupying our buildings...
"Pope": The Eucharist is not a reward for good, rather strength for the weak, for sinners
A video message from Francis opens India’s National Eucharistic Congress in Mumbai. "Communion with the Lord," says Francis, "leads us to solidarity with others." "Human beings the world over need nourishment", not only "what it takes to satisfy physical hunger."
A video message from Francis opens India’s National Eucharistic Congress in Mumbai. "Communion with the Lord," says Francis, "leads us to solidarity with others." "Human beings the world over need nourishment", not only "what it takes to satisfy physical hunger."
The Eucharistic Congress, says the Pope, is "God's gift not only to the Christians of India but to the entire population of a country so culturally diverse and yet so spiritually rich." Francis then recalled what Paul VI spoke of during his trip to India in 1964, in his address to the faithful of non-Christian religions. He remarked: "Christ is dear also to this country, not only to those who are Christians – they are a minority – but to the millions of people who have come to know and love him as an inspiration of love and self-sacrifice."
"Communion with the Lord," said Francis, "leads us to solidarity with others." “Human beings all over the word today need nourishment. And this nourishment is not only for satisfying physical hunger. " Hence the appeal to all those who are fed and nourished by the Body and Blood of Christ not to be indifferent towards their brothers and sisters who suffer from hunger, not only physical but also hunger for " for love, immortality, affection, being cared for, forgiveness, mercy. These types of hunger can be satisfied only with the Bread that comes from above".
Then again the call "to bring the joy of the Gospel to those who have not yet received" and "hope to those who live in darkness and despair." Finally Francis expressed the hope that this Congress is "a beacon of light for the people of India", "a the herald of great joy and happiness. May it be an occasion for my Indian brothers and sisters to come together in unity and love”.
Formalized One World Church Of Apostasy is Close!
ALL are included in Vatican II NewChurch except REAL Catholics...
Prominent Dominican publishes book claiming Thomas Aquinas said homosexuality is ‘natural’
Nov.
12, 2015 (LifeSiteNews) - A Dominican friar, Fr. Adriano Oliva, has
celebrated the 800th anniversary of his religious order with a book
about “the Church, the divorced and remarried, and homosexual couples.”
Amours
(“Loves”) is a study of St Thomas Aquinas’ definition of love and aims
to show that the “Angelic Doctor” recognized the “natural” character of
homosexuality. In the wake of the Synod on the family, Oliva pleads for
new ways of welcoming divorced and remarried and homosexual couples into
the Church and of recognizing their unions in civil law.
His editor, the “editions du Cerf”
publishing house, is the historic Dominican editor in France, founded
at the request of Pope Pius XI in 1929. It still functions under
religious supervision.
Fr. Oliva's
subjectivist distortion – one might even say prostitution – of
St Thomas’ teachings cannot be set aside as the very marginal ravings of
an isolated individual. Fr Oliva is a prominent representative of the
religious Order of Preachers – and teachers.
“The
highest of friendships: this is how St Thomas Aquinas calls the unique,
faithful and gratuitous love between two spouses who give themselves to
each other in consecrated union, as a sacramental sign of the love of
Christ for the Church, His spouse. Should couples who are divorced and
remarried, who live out their union in a responsible manner, be banned
from this friendship? Could it be that homosexual persons, who live as a
couple with responsibility, be banned?” reads the text accompanying the
book on the Cerf’s web-shop.
It
goes on: “Does a theological assessment of the ‘naturality’ of the
homosexual inclination, which St Thomas recognizes, not open the doors
to new ways of welcoming same-sex couples within the Church? The
anthropology of ‘naturality’ then demands that civil rights be accorded
to such couples in national legislations.”
Besides
putting homosexual unions on a same plane with conjugal unions, Oliva’s
argument would imply no State should have the right to refuse
recognition to same-sex couples: an extreme standpoint, that goes even
further than notoriously liberal Human Rights Courts across the world.
That a Dominican friar should promote such scandalous propositions is in itself a sign of the times.
Fr.
Adriano Oliva is works as a researcher for the State-run CNRS in France
(National Center for Scientific Research) at the “Laboratory of
Monotheistic studies. But he is also a doctor in theology, a historian
of medieval doctrines, and president of the Leonine Commission
founded by Pope Leo XIII in Paris in 1880 in order to publish or
republish critical editions of St Thomas Aquinas’ work and to “restore
his golden wisdom.”
Dominicans
from all over the world are associated with this prestigious
institution, whose aim is restore the knowledge of one of their wisest
predecessors in the very town where he taught and lived. Oliva also
presides the “Bibliothèque thomiste” collection of the Parisian academic
editor, Vrin.
Oliva’s
book was published and is being promoted in that context, as a genuine
or at least noteworthy interpretation of St Thomas’ work. “This essay
accompanies us into the complexity of the most authentic theology, with
the intent of promoting the Gospel of mercy and the tradition of the
Church,” comments the Dominican editor of the book.
Adriano
Oliva clearly wants homosexual couples to be “welcomed within the heart
of the Church, and not at its periphery,” “totally integrated in full
communion with the Church”.
Catholic philosopher Thibaud Collin
explains that Oliva bases his reflection on the fact that
“counter-natural pleasure” can exist, either because of a corruption
which comes from the body (“finding sour things sweet because of fever”
for instance), or which comes from the soul, “such as those who, from
habit, find pleasure in eating their fellow man, in having relations
with animals or homosexual relations, and other similar things which are
not according to human nature.”
From
this Oliva deduces the thesis according to which “St Thomas places the
principle of pleasure in sexual unions between persons of the masculine
sex as coming from the soul and not from the body, where he had placed
venereal pleasure, on the other hand.” He then proceeds to declare: “St
Thomas considers homosexuality as an inclination that is rooted in its
most intimate part, the soul, from where affections and love are
expressed.”
This
leads him to affirm that it is necessary to distinguish between
homosexuality and sodomy which is practiced for the sole aim of gaining
pleasure. “For this singular person, homosexuality cannot be considered
as being against nature, even though it does not correspond with the
general nature of the species,” writes Oliva, who considers this general
nature not as a reality but as an abstraction.
For
these people, therefore – reasons Fr Oliva – as homosexuality is
constitutive of the very nature of their soul, moral virtue consists for
them in living out their inclination according to the demands of their
humanity: in unique, gratuitous, faithful and “chaste” love. And the
Church must accompany them in their love for a person of the same sex in
which they “accomplish” themselves. Sexual acts, in this context, are
rendered morally legitimate by the criterion of “love” between
homosexual persons, in the same way as happens between heterosexuals.
(One wonders why cannibals were not so similarly vindicated.)
Thibaud
Collin has published a scathing response to the sophistic reasoning of
the Dominican friar. In the first place, he questions, why should
“monogamy,” either homosexual or heterosexual, be a criterion of
virtuous love inscribed in the nature of the human person? Couldn’t it
be argued that “polyamorous” inclinations are also for some persons in
the very nature of their souls? “It is quite foreseeable that some time
in the future another cleric will stigmatize the polyphobia of such a position,” argues Collin.
Several
fallacies are present in the statements that homosexuality is
connatural to the individual and that its finality is the virtuous love
of another person.
In
the first place, Oliva leaves aside the fact that St Thomas speaks of a
“corruption” of the natural principle of the species which leads the
human person to be orientated towards a person of the opposite sex, an
orientation that allows human life to be transmitted in the sole
framework that is fitting to its dignity: marriage, says Collin.
Contrary to what Oliva writes, St Thomas does not designate the origin
of this corruption as being in the soul but in “habit”: an acquired
disposition that becomes a “second nature”. This “habit,” in opposition
to mere biological processes, is “on the side of the soul” because “only
the potencies of the soul can be disposed by the repetition of
identical acts that create a habit.” The same could be said of drug
abuse or any other addiction.
In
the case of counter-natural sexual pleasure that an individual
experiences as connatural, St Thomas considers it to be rooted in a
habit that is against reason: which is defined as a vice, a disposition
to what is evil, explains Thibaud Collin. St Thomas, in the text quoted
by Oliva, is describing the non-natural pleasure some people experience
as being natural in an act that is opposed to human nature and therefore
to the objective good of man – in this case sodomy – without looking
for the source of a psychological type that 19th century psychiatry
would later end up calling “homosexuality”.
The
second main point of Oliva’s reasoning in view of legitimizing
homosexual unions is that this inclination should be accomplished in
faithful love that pastors should bless and support: “A homosexual
couple has a fundamental right to form, because homosexuality is a
constitutive component of the individualized nature of two individuals
who unite in natural and in some cases in supernatural friendship,”
writes Oliva. Blessing such couples would help them on their “way in
fidelity.”
Thibaud
Collin comments: “Here, there is confusion between true friendship and
sexual and affective attraction.” When Oliva argues that homosexuality,
being rooted in the soul, should also express itself and be lived out in
the body, he is contradicting the whole of St Thomas’ teaching on
natural moral law and the virtues.
Fr.
Oliva, in fact, replaces “truth” with “sincerity”: moral truth shows a
person’s reason the good that should be accomplished by his free acts,
that is proper to human nature as God created it, explains Collin,
indicating that Oliva reasons inversely: “For him, natural law ends up
by adjusting to an individual whose natural principle is distorted,
according to St. Thomas.”
Oliva
quotes St Thomas as saying that walking on one’s hands, even though
hands are made for another physiological use, is to commit a “small
sin,” or even “no sin at all,” in order to justify “using the sexual
organ in a relation with the same sex in the context of true homosexual
love, unique, faithful and gratuitous.” He even founds his statement on Humanae
vitae, concluding that one must answer, “without hesitation,” that
“nothing” opposes such a justification. Sodomy would only be wrong if it
is experienced without love: “Accomplished with the love that springs
from the soul, informed by the soul, such an act will comprise no sin,”
writes Oliva.
His
subjectivist distortion – one might even say prostitution – of
St Thomas’ teachings cannot be set aside as the very marginal ravings of
an isolated individual. Fr Oliva is a prominent representative of the
religious Order of Preachers – and teachers. His book was accepted by a
Catholic editorial team: the Dominicans’ own publishing house. It is
available to all on the Cerf’s website, with warm recommendations.
The
radio station of the archbishopric of Paris, Radio Notre Dame, includes
a conference by Fr. Oliva on its website agenda: the conference itself
will take place in a Parisian library in partnership with the Society of
St. Paul. The poster for the conference speaks of Oliva’s “tour de
force” in referring to the doctrine of Thomas Aquinas “in order to put
two questions under debate at the Synod on the family” – divorced and
remarried and homosexual couples – “under a new light,” by “returning to
the definition of love given by the saint as the greatest form of
friendship.”
Interestingly but not surprisingly, this sort of reasoning was invoked in substance by Vatican priest Krzysztof Charamsa, who said
on the occasion of his “coming out” just before the Synod: “The Bible
says nothing about homosexuality. It speaks of acts that I would call
‘homogenital’. Even heterosexuals can commit such acts, as often happens
in prisons, but in this case they act against their nature and so
commit a sin. When gay persons engage in such acts, on the contrary,
they express their nature. The sodomite of the Bible has nothing to do
with two gays who love each other in Italy today and who want to marry. I
have not managed to find a single passage, even in St Paul, which can
be interpreted as relating to homosexual persons who demand to be
respected as such, as at the time the concept itself was unknown.”
This
is substantially what Adriano Oliva is saying. And while Charamsa was
promptly suspended from all his priestly and magisterial functions for
having confessed that he was unfaithful to his commitment to celibacy, a
religious like Oliva is allowed to theorize on “homosexual love” with
what looks like the blessing of his Order.
In
the same way, this rooting of homosexual orientation and “love” in the
soul is a manner of making individual and subjective conscience the
measure of moral good. This heresy is also at the heart of present false
“debates.”
We must surely expect to see more of the same in the months and years to come.
