What's Right with the Catholic Church #61

In the first of the following offerings, posted on Zenit, Church spokesmen continue to believe that...just by raising the decibels and the hyperbole...they can bludgeon Catholics into falling into line. And this, despite the clear statement that "There is a tremendous amount of truth that can be encountered before an assent of faith." See the comments by Mr. Owens in paragraph 9, page 2 . Well, not quite.

Excluding obvious abortifacient "birth control methods" that prevent a fertilized ovum - a human person - from implanting in the uterus, these methods always lumped together by the pro-abortion gangs, "artificial" and "natural" birth control methods have the same intent in common: to separate the sexual act from conception. (NB. And now these same gangs are attempting to distinguish "fertilization" from their new meaning of "conception": implantation, totally without basis.)
My personal position on this subject of human sexuality, appearing in several articles in this section, is entirely restricted to the sexual activities between two committed married persons in the discharge of their responsibility to bear children for whom they can properly care. In this specific context, I believe that the Church has No Jurisdiction. In all other applications of the sexual act, there are already enough prohibitions within the Ten Commandments.
Thus, the application of "the Unitive Function" of sexual intercourse to committed married couples, who by the Catholic definition of Marriage must intend to have children in order for the Marriage Contract to be valid from the outset, has been a source of great damage to these Catholic couples and to the Church itself.
Likewise, the practical moral equivalence given by the Church to its position on Contraception and to Abortion has greatly weakened its effectiveness in attacking the abomination of Abortion. What a Shame.

By contrast, the second of these articles expresses a clear and necessary position of the Catholic Church, in concert with many other religious groups, with regard to the only historical and valid definition of "Marriage": the union between a man and a woman.

This should not preclude recognition of the fact that Homosexuality is very largely a biologic variation in some individuals and not a choice, despite the stupid antics of some of these individuals vis a vis the rest of Society - very counter-productive to their legitimate interests.
And this fact should not preclude entry by such committed individuals into enforceable contracts between them regarding many issues common to Married couples: ie. through legal Civil Unions.
For these individuals to seek a redefinition of Marriage to include them is simply "a bridge too far".

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Bringing Theology of the Body to a Secular Crowd
Institute's New Director on Speaking Truth in Understandable Ways

By Kathleen Naab

PHILADELPHIA, Pennsylvania, JAN. 9, 2012 (Zenit.org).- A Philadelphia-based educational institute focused on promoting Blessed John Paul II's theology of the body has named a new executive director.

The 7-year-old Theology of the Body Institute picked Damon Owens, a successful businessman turned marriage promoter. Included on his extensive resume is his work as the Archdiocese of Newark's Natural Family Planning and Marriage Preparation Coordinator, and leadership with the Life Education And Resource Network (L.E.A.R.N.), the largest African-American, pro-life ministry in the country.

Owens is himself a certified Natural Family Planning instructor who has counseled more than 20,000 couples over the last 16 years. He often appears on Catholic television and radio, sharing various aspects of the theology of the body, as well as commentating on topics related to marriage and family. He and his wife, Melanie, have been married for 18 years and have eight children.

ZENIT spoke with Owens about the Theology of the Body Institute and its work, and the difficulties facing those who promote Blessed John Paul's message.

ZENIT: The Theology of the Body Institute exists to promote John Paul II's theology at the secular level, too. Is that truly possible and if so how?

Owens: Our mission is to train and educate men and women to understand, live and promote Blessed John Paul II's theology of the body. While most of the individuals who come in contact with our programs are Catholic, our on-site and Certification courses regularly draw non-Catholics and non-Christians. It is not only possible, but it is critical that we evangelize the broader culture. Our preparation as believers for the springtime of the new evangelization includes a deeper grounding not only in the what's of our faith, but the why's behind them.

As believers, we accept even what we cannot fully understand about God's revelation, because we love and trust him. Still, our faith is reasonable. There is a tremendous amount of truth that can be encountered before an assent of faith. There is a tremendous amount of beautiful and compelling meaning that can be successfully proposed even to a darkened intellect and hardened heart.

Rooted in objective truth, the theology of the body provides a personalistic approach that is well-suited for evangelizing in the modern culture. Our sexuality -- masculinity and femininity -- carries deep meaning for the identity and vocation of every human person. It is also the place of deep wounds for so many. The Theology of the Body Institute desires to help persons in every state of life gain an understanding of what it means to be created in God's image and to live out their call to love as he loves. Only from this foundation can an authentic culture of life and love take root and flourish.

ZENIT: Linked to the previous question, statistics about Catholic married couple's use of artificial contraception seem to indicate there is plenty need for Catholics as well to hear and accept John Paul's theology. What are your thoughts in this regard? Must we first clean up our own camp before engaging the secular world?

Owens: Beginning with your last question, evangelization is, of course, intimately connected with catechesis (the head) and conversion (the heart). It is always a messy, personal, and inefficient work! Our witness is hurt by our own sin, ignorance, and lack of faith. On one hand, our ongoing conversion strengthens our witness. On the other hand, we have to be careful about setting too high a standard of personal perfection before witnessing to perfection. Without question, contraception is a tap-root of nearly every modern evil. Moreover, the prevalence of Christians contracepting is both a cause and an effect of the rise of other grave evils such as pornography, divorce, violence against women, abortion, fornication and homosexuality. These were the predicted consequences of their widespread use, and the subsequent result of their widespread acceptance.

The question remains, however: How do we reach people's heads and hearts to reject the evil of contraception? It cannot just be emphatic instruction on the mortal sin of contraception (the head). It must include a compelling invitation to a true conversion of heart. Their hearts must see how contraception is a withholding of themselves that deforms the marital act and stifles the very love they long for. Theology of the body is a means to illumine the immutable meaning of things (natural law) in the heart of the person.

Fortunately, the great majority truly desire love. Whether they are in a pew or at the mall on Sunday, they deserve to hear the truth in a way that they can understand it. It is in our heart -- or inner life -- that we as unique and unrepeatable persons encounter the One True God. While we certainly wish there were a more authentic faith witness from Catholic married couples today, we at the Theology of the Body Institute have been just as awed by conversions in the Faith as by those to the Faith. We remain passionately committed to the simple mission of educating and training men and women to understand, live, and promote the Theology of the Body.

ZENIT: Tell us about the institute and plans you have for it as the new executive director.

Owens: The Theology of the Body Institute was formed in 2004 with the simple mission to educate and train men and women to understand, live and promote the theology of the body. Each of the founders experienced a profound conversion through Blessed John Paul II's great work and continue to be animated by the desire to make it accessible to the world -- Christian and secular -- in an understandable, engaging and attractive manner. Ours is an integrated educational approach that presents the rich intellectual theology in an environment that encourages a real encounter with Our Lord. As we often say, it is an immersion of the head and the heart!

Our certification program with its retreat-format courses is the heart of our mission. These courses include Theology of the Body I, II, & III, Love & Responsibility, Catholic Sexual Ethics, Writings of John Paul II on Gender, Marriage, & Family, The Thought of Karol Wojtyla, and Theology of the Body & the Interior Life. Our on-site events at schools, parishes, seminaries and conferences around the world complement these courses and have grown in number and size every year.

We have a world-class faculty that includes Dr. Janet Smith, Dr. Michael Waldstein, Christopher West, Bill Donaghy, Dr. John Haas, and beginning for 2012-2013, Dr. Peter Kreeft and Fr. Timothy Gallagher, OMV. To date, more than 1,600 individuals have come to Pennsylvania for our week-long certification courses, and thousands have attended our on-site events around the world. We also held the first Theology of the Body Congress in 2010 bringing together leaders from around the world to explore the diverse applications of TOB. So, I begin with an organization that I consider successful in its mission.

My plans are to build on this success with an enhanced Clergy Enrichment Program for priests and seminarians that enriches both their priestly identity and vocation as fathers. We also plan to expand both our faculty and our Certification course offerings to reach even more lay and clerical leaders. The fact remains that only a small percentage of people in the world are familiar with this profound teaching. I see my role as expanding this success, as opposed to any real change in direction.

ZENIT: You are taking over leadership of the institute when the push for same-sex marriage and adoption is unprecedented. What do you hope to contribute to this battle?

Owens: We are an educational apostolate, so our contribution to social issues such as these is teaching the meaning of things. What is marriage? What does our sexuality mean? What is love, truth, freedom, or joy? What does it mean to be a human person? How do I choose, act, and live in accord with these truths and meanings? These cultural issues ultimately represent a critical loss of the meaning and dignity of human personhood. God bless those who are taking up these issues in the public square. I did that for years and deeply appreciate the need for, and difficulty of, these urgent defenses. It is abundantly clear, however, that these issues incubated long-term in a culture steeped in a disintegrated concept of human personhood. Sexual complementarity devolved into sexual difference, now sexual difference has been denied all together. Equality is argued as sameness. So, the argument continues, since men and women are the same, there is no difference between a husband and a
wife or a mother and a father.

This is an identity crisis that requires long-term reformation and restoration. If we don't know who -- and whose -- we are, we won't know how to behave in a way that is in accord with our dignity and brings us true joy. Sexuality, sexual morality, love, marriage, fatherhood, motherhood, family, and life itself are integrated realities that flow from who God has revealed himself to be -- a Trinitarian Communio: Three Divine Persons in such union that they are truly One.

The Gospel is good news precisely because it reveals to us the deepest truths of our identity created in the image and likeness of God, and subsequently our vocation to love. The language, approach, and appeal of the theology of the body gives us a means to understand and embrace the Gospel by rereading the language of the body. Simply put, as the body reveals the person, masculinity and femininity reveal the original, enduring, and eternal meaning of personhood as a call to communion. Love is self-gift. By rereading the language of the body in truth, we see love as not simply something we do, but as a universal human vocation that flows from who we are.

With regard to the specific question of redefining marriage, students of theology of the body are equipped to articulate not mere disagreement, but why it is simply not possible.

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US Jews, Muslims, Christians Join in Defense of Freedom, Marriage
Joint Letter Called a 'Compelling Argument' and 'Sign of Hope'

WASHINGTON, D.C., JAN. 12, 2012 (Zenit.org).- Leaders of some of the largest religious communities in the United States have joined together in an open letter to all Americans to voice their shared concern for marriage and religious freedom.

The letter, titled Marriage and Religious Freedom: Fundamental Goods That Stand or Fall Together, was released today. Signatories include leaders from Anglican, Baptist, Catholic, Evangelical, Jewish, Lutheran, Mormon, and Pentecostal communities in the United States.

Cardinal-designate Timothy Dolan, archbishop of New York and president of the United States Conference of Catholic Bishops, was one of the four signing Catholic bishops.

Marriage and religious liberty are at a crisis point in the United States, he said. This letter is a sign of hope. Not only are tens of millions of believing citizens represented in the letter's signatories, but the letter itself testifies to the growing and shared awareness of just how important marriage and religious freedom are to the well-being of our country. The letter makes a compelling argument that needs to be heard by all of us, especially those in positions of authority: Anyone truly concerned with religious freedom must also be a defender of marriage's perennial definition.

In the letter, the leaders counter a common claim that the principal threat to religious freedom is the possibility of ministers being forced to officiate same-sex weddings.

The leaders wrote: “We believe the most urgent peril is this: forcing or pressuring both individuals and religious organizations -- throughout their operations, well beyond religious ceremonies -- to treat same-sex sexual conduct as the moral equivalent of marital sexual conduct. There is no doubt that the many people and groups whose moral and religious convictions forbid same-sex sexual conduct will resist the compulsion of the law, and church-state conflicts will result.

They added that these conflicts bear serious consequences.

They will arise in a broad range of legal contexts, because altering the civil definition of 'marriage' does not change one law, but hundreds, even thousands, at once. By a single stroke, every law where rights depend on marital status -- such as employment discrimination, employment benefits, adoption, education, healthcare, elder care, housing, property, and taxation -- will change so that same-sex sexual relationships must be treated as if they were marriage. That requirement, in turn, will apply to religious people and groups in the ordinary course of their many private or public occupations and ministries -- including running schools, hospitals, nursing homes and other housing facilities, providing adoption and counseling services, and many others.

The leaders warned that redefining marriage has consequences for the religious freedom of all Americans and urged civic leaders to defend marriage so as also to defend religious liberty.

We especially urge those entrusted with the public good to support laws that uphold the time-honored definition of marriage, and so avoid threatening the religious freedom of countless institutions and citizens in this country, the religious leaders said. Marriage and religious freedom are both deeply woven into the fabric of this nation.

The release of the letter comes days before the presidential proclamation for Religious Freedom Day (Jan. 16) and a few weeks before World Marriage Day (Feb. 12) and National Marriage Week USA (Feb. 7-14). The letter follows a letter of shared commitment released Dec. 6, 2010.