Posts Tagged ‘Fr. Dariusz Oko’

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With The Pope Against The Homoheresy 1 — Fr. Dariusz Oko, Ph.D.

March 4, 2013
The sufferings of the Church come precisely from within the Church, from the sin existing within the Church. This too is something that we have always known, but today we are seeing it in a really terrifying way: that the greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church, and that the Church thus has a deep need to relearn penance, to accept purification, to learn forgiveness on the one hand, but also the need for justice. (Pope Benedict XVI, Interview, May 11, 2010)

The sufferings of the Church come precisely from within the Church, from the sin existing within the Church. This too is something that we have always known, but today we are seeing it in a really terrifying way: that the greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church, and that the Church thus has a deep need to relearn penance, to accept purification, to learn forgiveness on the one hand, but also the need for justice. (Pope Benedict XVI, Interview, May 11, 2010)

From the blog Rorate Caeli:

In June 2012, Polish magazine Fronda published an extensive, incisive, and influential article on the papacy and what it calls the “Homoheresy” and the great powers of the group it calls the “Homomafia” in all levels of the Church hierarchy, going all the way to the Roman Curia – and on how Benedict XVI has tried to curtail the great influence of this underground network of deviation. The Rev. Dr. Dariusz Oko, the author, is a Professor of Theology at the Pontifical Academy of Theology (Pontifical University John Paul II), in Krakow. The article was published in German as well (D. Oko, Mit dem Papst gegen Homohäresie, “Theologisches” 9/10 [2012] pp. 403-426), but it has been sparsely available in English.

In the days following the announcement of his resignation, we have been hearing the repeated warnings of Pope Benedict against the divisions in the Church. They recall one of the most somber declarations made by His Holiness, when, en route to Portugal, he said:

As for the new things which we can find in this [Fatima] message today, there is also the fact that attacks on the Pope and the Church come not only from without, but the sufferings of the Church come precisely from within the Church, from the sin existing within the Church. This too is something that we have always known, but today we are seeing it in a really terrifying way: that the greatest persecution of the Church comes not from her enemies without, but arises from sin within the Church, and that the Church thus has a deep need to relearn penance, to accept purification, to learn forgiveness on the one hand, but also the need for justice. (Interview, May 11, 2010)

Considering the dark influences that will try to reach even into the most secret places in the upcoming weeks of grave decisions for the Church, we thought, after having received the translated text from several Polish readers, that this is the right time to make it known to a larger audience among English speakers. We ask our readers to make this text as widely known as possible.

And after reading the translation I thought it most worthy to share. Today we will look at the introduction to the paper and Part I, A Global Phenomenon

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For several weeks now Poland has witnessed a heated discussion on the “huge homosexual underground in the Church”, provoked by the most recent book by Fr. Tadeusz Isakowicz-Zaleski entitled Chodzi mi tylko o prawdę[1](Truth Is All That Matters). Some deny any such underground exists, and put forward theses profoundly inconsistent with the teaching of the Church, both being at odds with truth[2]. The problem is serious to the extent I feel I must join in the discussion as well, because I also care about truth, and first of all about good, the fundamental well-being of man and of the Church – the basic community in which he lives.

Any discussion should have as its starting point the basic, axiomatic assumption that any one of us can know with certainty only a part, and that part is likely to be partially wrong. That should result in any opinions being presented with humility, and the arguments of partners or opponents being listened to with attention. That way we may best benefit from the parts of knowledge each of us has, and correct them. They will always remain only parts, but they will be bigger and purified from errors to a greater extent. That is the blessing of an honest dialogue, and it is in this spirit that I want to proceed.

My feeling of duty to take a stance results from my involvement in the philosophical criticism of homosexual ideology and homosexual propaganda (abbreviated to homoideology and homopropaganda), which I have dealt with for several years now to the order and with encouragement from many cardinals and bishops.[3] In doing that, I have accumulated what is probably the biggest Polish collection of writings on the topic, one of the largest collections of data.

This has been accomplished with the help of many friends and allies, both lay people and clergymen, university professors and practicing physicians, as well as a large number of people I had not known before, but who, encouraged by the opinions I have expressed and having read my articles, wished to add to and correct my knowledge. Thus, I have received news, results of scientific studies, and official documents from both around Poland and various regions of the world, particularly the United States, Great Britain, Ireland, Germany, Austria, Holland and Italy, and, first of all, from the Holy See.

I began my work as a struggle against a deadly, external threat to Christianity, but then gradually discovered that the division is not that simple. The enemy is not only outside the Church, but within it as well, sometimes perfectly camouflaged, like the Trojan Horse.

We are dealing not only with the problem of a homoideology and a homolobby outside the Church, but with an analogous problem within it as well, where homoideology takes the form of a homoheresy. One does not even need to study the archives of the Institute of National Remembrance, which is only one of many sources.

These facts are self-evident also in those countries which have not heard of any such Institute at all. It is enough to collect reliable information from lay and Catholic media concerning the recent years, and add to it the knowledge of human nature, some logical thinking, put two and two together and study documents which present the Church’s response to these facts.

A Global Phenomenon

We should first expose the common lie presented by the media. They keep talking about paedophilia among clergymen, while it is most often the case that the problem is ephebophilia, which is a perversion consisting in adult homosexual men being attracted not to children, but to pubescent and adolescent boys. It is a typical deviation related to homosexuality. Basic knowledge about that reality includes the fact that more than 80 percent of cases involving sexual abuse by clergymen reported in the U.S.A. were cases of ephebophilia, not paedophilia[4]! That fact has been carefully hidden and ignored, as it reveals particularly well the hypocrisy of the homolobby in both the world and the Church. It is all the more important that it be exposed.

In other countries, the situation is similar, it is therefore important to note that scandals involving sexual abuse which have shaken the global Church were mostly the work of homosexual clergymen. The Church has paid a very painful price for the tremendous offences which have been exposed, losing much of its credibility. This has caused dramatic difficulties both in spiritual and material terms in many dioceses, monasteries and seminars, with churches becoming empty in entire provinces of the Church.[5] It is estimated that the Church in the U.S.A. has had to pay more than one and a half billion dollars in damages so far[6]. None of that would have been possible without the existence of a significant underground, of which prosecutors usually reveal only a small part, the tip of the iceberg.

The scandals have also involved those holding the highest offices. In Poland, for instance, Archbishop Juliusz Paetz was dismissed from his office as Bishop of Poznań in 2002. In Ireland, so similar to Poland in spiritual and historical terms, so Catholic, several bishops have been removed from office in the recent years, including John Magee, Bishop of the Diocese of Cloyne, dismissed in 2010 on the grounds of  covering up the offences of paedophilia and ephebophilia committed by 19 priests in his diocese. Before that, Fathers Paetz and Magee had worked together in Vatican for many years as part of the closest, most influential associates of the last three Popes.

The lengths to which militant homosexuals in cassocks can go can be observed in the behaviour of the particularly “liberal” and “open-minded” Archbishop Rembert Weakland, who ruled the diocese of Milwaukee, U.S.A., in the years 1977-2002. He openly admitted to being gay and to having had many partners in life. Throughout the term of his office – for 25 years – he continuously opposed the Pope and the Holy See on many issues, particularly criticizing and rejecting the teaching of the Magisterium on homosexuality. He supported and protected active gays in his diocese, helping them avoid liability for sexual offences they repeatedly committed. At leaving his office, he defrauded about a half million dollars to support his ex-partner.

One of the most influential people in the Church of his time, Marcial Maciel Degollado, founder of the Legion of Christ, turned out to be bisexual and to have perpetrated serious sexual offences against many members and underage students in his own congregation, including even his own son…

All four went entirely unpunished for a long time, despite many complaints and charges against them sent to Rome for years. Only direct contact with the Pope or publications in the media finally helped. Otherwise, everything was blocked at lower levels of local or by the Vatican hierarchy. It was similar in many other cases. For instance, several years passed before Bishops Patrick Ziemann of Santa Rosa in California (1999), Juan Carlos Maccarone of Santiago del Estero in Argentina (2005), Georg Müller of Trondheim and Oslo in Norway (2009), Raymond John Lahey of Antigonish in Canada (2009), Roger Vangheluw of Bruges, in Belgium (2010), John C. Favalora of Miami (2010) and Anthony J. O’Connell of Palm Beach in Florida (2010) were removed from office for active engagement in[, or cover-up of,] homosexual paedophilia or ephebophilia. Similar steps had to be taken with respect to many other bishops who concealed or covered up such offences. The same applied to many, sometimes very influential priests.

Not only the number of serious sexual offences proves the power of that underground, but also – to an ever greater extent – the degree to which the process of selecting candidate bishops has been disturbed, who were allowed to make a great “career” in the Church despite their having perpetrated such offences, despite leading a double life. This is further confirmed by the efficiency with which such cases were covered up and concealed, the often insurmountable blockade of all attempts made within the Church to protect the wronged, to strive for elementary truth and justice.

It has been so difficult at times to take appropriate, self-evident measures against homosexuals, so many strange difficulties have arisen, and even any success in that area is limited, partial and temporary. We witness a terrible phenomenon – it turns out the comfort of homosexual offenders is more important than the fate of children and youth, the fate of the whole Church. If that was done deliberately, that would be high treason, the Church would be guilty of betraying the youth!

This can also be seen in the fear and confusion of the clergy, particularly in certain dioceses and congregations, when faced with that topic – they escape into silence, unable to articulate even elementary statements on the teaching of the Church on the subject. What are they afraid of? Where does that fear in entire groups of mature, adult men come from? And where do the neuroses, heart diseases and other complaints come from in priests who nevertheless try to oppose such phenomena, especially to protect children and youth? They must be afraid of some influential lobby which wields its power and which they may fall into disfavour with[7].

In order for such evil to be concealed and tolerated, it is necessary that the right people hold key positions, and that not only a homolobby, but a homoclique or a homomafia is created. Indeed, that is what the present Polish Minister of Justice, Jarosław Gowin, called that group when referring to the scandal of homosexual abuses perpetrated by priests in the Diocese of Płock, the offences of molestation against young people and seminarians, and the covering up of such facts. He said that when he intervened in the Church in the case of Archbishop Paetz, he had the impression he was dealing with a mafia, brutally negating even the most obvious principles and facts.[8]

Similar references to mafia have recently been made by F. Charles Scicluna, the main person responsible for sorting out such cases in the Church, a “prosecutor” in the Disciplinary Section of the Congregation for the Doctrine of the Faith. He spoke during the symposium entitled “Towards Healing and Renewal” held in February 2012 in Rome, devoted to the problem of sexual abuse in the Church.[9]

On behalf of Benedict XVI, he strongly condemned not only the perpetrators, but also their superiors in the Church who covered up their deeds, and called for a strong opposition to such behaviour, open cooperation with the police, taking the path of cleansing set out by the Holy See. The more organized offenders are successful in protecting their own interests, the more successful they are in bringing harm to others and in destroying the credibility of the Church. This way, a powerful impulse towards dechristianization comes forward from within the Church itself.

A particularly valuable comment in the discussion has been made by F. Professor Józef Augustyn SJ, who said: “The problem, in my opinion, is not “in them” but in our reaction “to them”. How do we, ordinary priests and superiors, react to their behavior? Do we yield to fear, step back, call for silence, pretend the problem does not exist? Or do we face the problem, are explicit about it, take away their influential positions, remove them from their offices? They should not work in seminars or hold any important positions. If the homosexual lobby exists and has anything to say in the structures of the Church, it is because we give in, withdraw, pretend, and so on.

The Holy See … has given us a clear sign, a direction on how such problems should be solved. Concealing the behavior of dishonest persons, which will sooner or later be exposed anyway, destroys the authority of the Church. The faithful spontaneously ask about the reliability of a community which tolerates such arrangements. If we make an a priori assumption that no lobby of homosexual priests has ever existed, exists now or will exist in the future, we actually support the phenomenon. The homosexual lobby of the clergy get off scot-free and become a serious threat”[10].

[NOTES]


[1] Cf. F. T. Isakowicz-Zaleski, Chodzi mi tylko o prawdę [Truth Is All That Matters].Warszawa 2012, pp. 114-119.

[2] Cf. F. J. Prusak, Lawendowa historia Kościoła [A Lavender History of the Church], „Rzeczpospolita”, 26 March 2012.

[3] In fulfilling that task, I have published a number of papers and articles: Dziesięć argumentów przeciw [Ten Arguments Against], “Gazeta Wyborcza” 28-29.05.2005, pp. 27 and 28; Godne ubolewania wypaczenie [A Lamentable Perversion], “Tygodnik Powszechny” 27 (2921) 2005, p. 6; Śmieci nie można zamiatać pod dywan [Rubbish Must Not Be Swept Under the Carpet], “Rzeczpospolita” 54 (7651) 5.03.2007, p. 3; W tej walce trzeba zaryzykować wszystko [In This Battle We Must Risk It All], “Rzeczpospolita” 18.05.2007, p. 8A; Zmaganie z głębi wiary [A Struggle From Within the Depths of Faith], An interview with Katarzyna Strączek and Janusz Poniewierski, “Znak” 11 (630) 2007, pp. 16-33; O czym można dyskutować na uniwersytecie [What Can Be Discussed at University], “Rzeczpospolita” 8.05.2009, pp. 2; Dezorientacja prawa [A Legal State of Confusion], a statement made together with the Ombudsman Janusz Kochanowski in an article by Przemysław Kucharczyk, “Gość Niedzielny” 24.05.2009 (56) 21, pp. 38-39; Na celowniku homolobbystów [At the Homolobby’s Gunpoint], a conversation with Bartłomiej Radziejewski, “Fronda” 51 (2009), pp. 188-208; Homoseksualizm nie jest normą [Homosexuality is Not the Norm], an interview with Bogumił Łoziński, “Gość Niedzielny” 13.09.2009 (56) 37, pp. 36-37; Dwugłos wobec homoideologii [A Duet On Homoideology], “Miłujcie się!” 4 (2009), pp. 38-41; Non possumus. Kościół wobec homoideologii [Non Possumus. The Church and Homoideology], in: T. Mazan, K. Mazela, M. Walaszczyk (ed.), Rodzina wiosną dla Europy i świata. Wybór tekstów z IV Światowego Kongresu Rodzin 11-13 maja, Warszawa 2007 [The Family is the Spring of Europe and the World. Selected Papers Presented at the 4th World Congress of Families, 11-13 May 2007, Warsaw],  Łomianki 2008, pp. 355-361; parallel: Homoideologia? Non possumus! [Homoideololgy? Non Possumus!], “Głos dla życia” 4 (87) 07/08 2007, pp. 12-14; „Non possumus.” Kościół wobec Homoideologii [Non Possumus. The Church and Homoideology], “Materiały Homiletyczne” 236 (2007), pp. 5-19; Kościół wobec homoideologii [The Church and Homoideology], “Miłujcie się!”, Part I, 1 (2009), pp. 40-43, Part II, 2(2009), pp. 41-44.

[4] A real mine of knowledge on the subject is found in the fundamental document of the Bishops’ Conference of the United States, a very reliable report drawn up on the basis of thorough studies carried out in all US dioceses: The Nature and Scope of Sexual Abuse of Minors by Catholics Priests and Deacons in the United States 1950-2002, New York 2004, known as thee John Jay Report 2004. http://www.usccb.org/issues-and-action/child-and-youth-protection/upload/The-Nature-and-Scope-of-Sexual-Abuse-of-Minors-by-Catholic-Priests-and-Deacons-in-the-United-States-1950-2002.pdf. See also R. Dreher, The Gay Question, “National Review”, 22 April 2002, and R.J. Neuhaus, Rozejm roku 2005? [The Truce of 2005?], “First Things. Edycja Polska” No. 1, Fall 2006, pp. 13-19, 18.

[5] George Weigel describes that situation and the fault of clergymen particularly well in his book Odwaga bycia katolikiem [The Courage to Be Catholic], transl. J. Franczak, Kraków 2005.

[6] Cf. D. Michalski, The Price of Priest Pederasty, “Crisis”, October 2001, pp. 15-19.

[7] It is so typical that even though the Church found Bishop Paetz guilty – for otherwise such rare a sanction as removal from office would not have been applied to him, the priests who contributed to it, who had the courage to defend the seminarians, have been persecuted ever since. It is suspected that one of the reasons for the apostasy (apart from an attempt at building a theology on poor philosophy) of F. Tomasz Więcławski, once a famous, honest and admired professor of theology, was confrontation with that kind of evil in the Church. Cf. W. Cieśla, Pokuta [Penance], http://religia.onet.pl/publicystyka,6/pokuta,35716, page1.html.

[8] J. Gowin said that on March 5, 2007 on Jan Pospieszalski’s programme “Warto rozmawiać” on TVP2 concerning the homosexual scandal in the Diocese of Płock. Cf. A. Adamkowski, Dwaj duchowni do prokuratury [Two Clergymen Brought for Prosecution], „Gazeta Wyborcza” March 3, 2007.

[9] Cf. T. Bielecki, Kościół zmaga się z pedofilią. Nie hołdujmy zasadzie omerta! [The Church Has Been Struggling with Paedophilia. Let’s Not Follow the Principle of Omerta!], “Gazeta Wyborcza” 11.02.2012.

[10]  Cf. J. Augustyn, Bez oskarżeń i uogólnień [Without Charges and Generalizations], an interview by T. Królak about homosexuality among priests for the Catholic News Agency of March 23, 2012:

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