A Fr James Martin, an Ultrapontine as I believe, has made a comment on the recent Vatican document about gender.
He welcomes the Vatican's expressed willingness to 'dialogue'. But the whole bent of his piece is that, before the dialogue, it should be accepted that traditional teaching is wrong. So an appearance of tolerance is paraded, but his call is the same old 'liberal' call for submission. We in the Ordinariates know all about these dodges because, while we still in the House of Bondage, this was the method employed by those advocating the ordination of women to sacerdotal ministries. 'Hear our experience' was the call. 'Meet us and dialogue'. (Their actual unwillingness to dialogue became clear: with much labour, a committee, chaired by Bishop Ali and containing adherents of every tendency, put together a lucid exposition of the different arguments. Archbishop Williams made it clear that he expected this 'Rochester Report' to be the basis of deep theologial discussion within the Church Of England. But the feminazis made it brutally clear that time for discussion was now over: their demands needed to be granted instantissime.)
But I want to concentrate this morning on another aspect of Father's comments.
He refers to "the now commonly held understanding that sexuality is not chosen by a person but is rather part of the way they are created".
I don't think it is unfair to suggest that in some minds there is attached to this an implication that, because a sexuality is not chosen but is part of how one is created, it is in some way validated.
I now offer a question which I have offered on a number of occasions before.
Does this apply to paedophiles? And if not, why not?
I am aware that this is a dangerous question to ask, because there are people out there whose grasp on logic is so frail and their passions so intense that they start shouting
(1) "So you're saying that all homosexuals are paedophiles"; or
(2) "So you're saying that homosexuals are as bad as paedophiles". Of course, my question implies neither of these propositions. (In fact, I personally repudiate them both.) It simply enquires whether paedophilia might be "not chosen by a person but [be] rather part of the way they are created", and, if so, what conclusions ought to be drawn from this dogmatic proposition.
And I go on to wonder why it is that in a society where Fr Martin's assertion is "the now commonly held understanding", paedophilia is still surrounded by popular hysteria.
If Fr Martin were to concede that there are sexualities which are indeed not chosen but are indeed part of the way a particular human is created, but which, for whatever reasons, still have to be classified as immoral or even illegal, we could start dialoguing about the criteria to be employed in distinguishing between acceptable and unacceptable sexualities ... without getting cross with each other.