Pope Francis Signs Document Protecting “Consensual” Clerical Sodomy
Fatima Perspectives #1301
Yes, the title of this column is provocative, to say the least, but that is what is really going on with the just-signed Apostolic Letter “Vos Estis Lux Mundi” (VELM). VELM lays down requirements for reporting “crimes of sexual abuse” committed by clerics, which “offend Our Lord, cause physical, psychological and spiritual damage to the victims and harm the community of the faithful.” But VELM is just another layer of bureaucratic procedure that ignores the underlying rot of the widespread homosexual infiltration of the clergy.
We know this as soon as we read the description of the prohibited “delicts against the sixth commandment of the Decalogue”:
“… forcing someone, by violence or threat or through abuse of authority, to perform or submit to sexual acts…
“… performing sexual acts with a minor or a vulnerable person;
“… production, exhibition, possession or distribution, including by electronic means, of child pornography, as well as by the recruitment of or inducement of a minor or a vulnerable person to participate in pornographic exhibitions…”
The term “vulnerable person” is defined as “any person in a state of infirmity, physical or mental deficiency, or deprivation of personal liberty which, in fact, even occasionally, limits their ability to understand or to want or otherwise resist the offence…”. Notice how even the term “vulnerable person” is limited to cases of physical or mental deficiency or coercion. Apparently, “vulnerable person” does not include legal adults who are persuaded to engage in sexual acts by clerics who convince them there is nothing wrong with such conduct.
So, to sum up: VELM does absolutely nothing to address (1) “consensual” acts of sodomy involving clerics and their willing partners in one of the sins that cry out to Heaven for retribution; (2) the “production, exhibition, possession or distribution” of adult (versus child) pornography, or (3) consensual adult participation in pornographic exhibitions.
That is, the entire “gay subculture” and its practices among the clergy are left untouched so long as they do not manifest themselves in criminal offences against minors or the coercion of “vulnerable” adult partners in sodomy. Otherwise, VELM exhibits no concern about sexual “delicts against the sixth commandment of the Decalogue.”
Clearly, therefore, Francis sees no need to remedy the homosexual corruption of the priesthood. He does not even intimate that “consensual” sodomy involving clerics is also an evil that “offend[s] Our Lord, caus[ing] physical, psychological and spiritual damage to the victims and… the community of the faithful.” In fact, the carefully limited definitions in VELM implicitly treat sodomy between “consenting adults” in the clergy as something that is not even to be reported, much less punished. We see at work here a kind of positivism in ecclesiastical law: whatever is not prohibited is permitted. Indeed, in this case what is permitted is not even worthy of mention.
What a mockery, then, are VELM’s pious declarations that “Our Lord Jesus Christ calls every believer to be a shining example of virtue, integrity and holiness” and that “a continuous and profound conversion of hearts is needed… so that personal sanctity and moral commitment can contribute to promoting the full credibility of the Gospel message and the effectiveness of the Church’s mission.”
Here as elsewhere it is evident that not only has “the Great Reformer” reformed nothing, he has actually made the corrupt ecclesial status quo worse, as Henry Sire (aka Marcantonio Colonna) documents beyond reasonable doubt in his “The Dictator Pope.” VELM is just another sign of a radically dysfunctional papacy that represents what has to be the terminal phase of the ecclesial crisis the Church has endured since Vatican II.
But it is precisely at such points in Church history that Providence opens the way to restoration — in this case with the heavenly assistance of the Virgin Mother of God.