Unrepentant Homosexuals Are Ecclesiastical Cancer

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Homosexual Catholics don't get to have their cake and eat it too. They don't get to keep obstinately persisting in their vile lifestyle but nominally professing the Faith and presuming to be numbered among the flock of Christ. And it's nothing short of sheer schizophrenia to pretend that they may. But in the reliable bastions of heretical sepsis in the Church, this delusion lives on, and we need to put a stop to it — now.

Because of Western culture's degradation into a relativistic cesspool of narcissistic self-deification, baptized-pagan homosexuals have come to believe that they're so special that they're entitled to have the Church abandon her immutable, Christ-sourced teachings against sodomy — "the crime against nature" (which "cries to Heaven for vengeance") — in order to affirm them in their self-destructive counterfeit identities.

Notably, since the Congregation for the Doctrine of the Faith — with the approval of Pope Francis — on March 15 declared the Church is unable to bless homosexual unions because She is "unable to bless sin," we've had to weather a weeks-long hissy-fit meltdown from gays in the Church (both closeted and "out") and their crooked, enabling "allies."

One man, writing for the Philadelphia Inquirer, announced that he is still "reeling from the news" since he wants to carry on with an aberrant homosexual lifestyle yet simultaneously be visible in his "chosen faith." Ultimately, he landed on publicly apostatizing from the Church and descending into Episcopalianism because that particular heretical sect is willing to "fully embrace his brand of sinner."

Archhomosexualist Fr. James Martin, the Lavender Mafia's de facto pope, accorded with the jilted man's sentiments, saying, "Not since the anger over sex abuse in 2002 and 2018 have I seen so many people so demoralized and ready to leave the Church, as I have this week, after the CDF document on same-sex blessings."

Likewise, in a recent National Public Radio interview, lesbian Jamie Manson, the president of the dissident pro-abortion group Catholics for Choice, lamented, "You know, my sense is that this will be a final blow for a number of Catholics who really had been holding onto hope because of Pope Francis."

And what have the actual faithful to say about these explicit and implicit threats of mass apostasy in retribution for the Church holding fast to her doctrines? To borrow Curly Bill Brocius' disdainful valediction to Wyatt Earp in the movie Tombstone: "Well ... Bye." Don't let the door hit you on the way out. By dropping the facade of piety, you're doing us a favor; you never had any meaningful faith anyway, valuing bizarre carnal acts over the Living God of the Universe as you do. 

Be assured that this is a perfectly Christian sentiment. Sometimes, for the body to live, a diseased organ must be amputated. This remains true in the mystical body of Christ, His Church. Moreover, often enough on an individual level, for a person to see the error of his ways and repent, he needs to experience, in isolation from the comfort of his former community, how hollow and unfulfilling his licentious lifestyle truly is.

This certainly comports with St. Paul's outlook. When a man in Corinth was found to be incestually involved with his father's wife, St. Paul didn't regurgitate the trite sentimentalist mush favored by the oh-so-wise establishmentarian camp that "we need to just love this sinner back into the Church" — far from it. Indeed, Paul, moved to righteous anger, commanded the Corinthians to "turn [the man] over to Satan for the destruction of the flesh" (1 Corinthians 5:5). Saint Paul, as shepherd of this particular flock, had a vested interest in protecting the Christian community from exposure to scandal and in chastising the man for his wickedness, for the good of his soul. And note well, the proto-excommunication imposed by St. Paul did more to bring about the errant man's conversion than all the NutraSweet German-bishop pandering in the world ever could.

By the time St. Paul had penned his second letter to the Corinthians, the man had turned away from his life of vice and entered into communion with the Church (2 Corinthians 2:5–11). But even if this particular man had abused his free will to remain hardened in his pitiable sin, remember well that "many are called, but few are chosen" (Matthew 22:14).

The universalist delusion that all will accept the gospel and be saved if we water down God's law sufficiently, burying all the sharp edges in a mass of boilerplate and white noise, is both foreign to and destructive of the message of Christ. Unhappily, there are inveterate reprobates among us, and there always will be. In fact, Christ tells us the elect will be comparably fewer than the damned: "For wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and only a few find it" (Matthew 7:13–14). So why do some presume to do what Christ could not: to preach a gospel that all can tolerate? Being a faithful Christian means accepting not all will be saved; it means letting some abuse their agency and embrace their own damnation.

People who are intent on selling their souls in exchange for the brutality of gay sex and every manner of unnatural copulation are the definition of unreachable. They want to leave the Church, the singular road to salvation, unless it capitulates, betrays truth and blesses sodomy? Let them go. For all intents and purposes, they're already lost anyway in that they've cut themselves off from Christ's grace (and thereby from communion with the faithful) by opting to live in habituated mortal sin. So having their external actions come to reflect their internal circumstance is, in a sense, preferable because it's honest.

Moreover, it's better that a host of individuals be lost than the entire Barque of Peter sink into error, dooming the entirety of the human race to damnation through doctrinal rudderlessness and sacramental desolation. And we can always hope that the bitterness of hardened sinners' godless lives, combined with graces merited by the prayers of the God-fearing, will bring them to an authentic conversion culminating in a true communion with the Church — a far cry from the treacherous provincialism that says, "I want to materially cling to the Church in which I was raised (for comfort's sake) even though I loathe its moral doctrines and theological anthropology." God, after all, uses temporal hardship to bring about spiritual redemption.

So it looks like a contributor for the New Yorker accidentally got it right in a recent article: For gays in the Church committed to living a double life, Catholic by day and deviant by night, "There's no clear way forward from the current CDF statement." True. So conform to the law of God or leave. But don't stay and try to pervert the Church.

Remember, Christ is the moral law (Romans 10:4). If you hate the law, in essence, you hate Christ. And since "Christ is the same yesterday and today and forever," so is His law. The Church doesn't need to change. You do. 

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