A Book that Pulls No Punches and
Shows the Problem Starts at the Top
Book-review on Vatican II, Homosexuality and Pedophilia by Atila S. Guimarães,
(Los Angeles: Tradition In Action, 2004), 315 pp.
More on this book
Atila Sinke Guimarães’ new book, Vatican II, Homosexuality and Pedophilia, is a must read for Catholics wanting to understand why Rome has essentially done nothing to remove the dissident rot that has spawned a sodomite subculture in the Church. Guimarães meticulously charts the reasons for the moral disintegration of the Church from within as a function of the increased influence of a sodomite clergy since Vatican II. His conclusions come as no surprise to those who have taken the time to logically connect the dots as to why Rome is unable to right the Barque of Peter and have sadly come to the realization that the pro-sodomite mentality in the Church goes right up to the highest levels of the Vatican.
Guimarães pulls no punches in demonstrating this fact with painfully precise documentation. The root cause is clearly shown to be the mindset since Vatican II that no longer condemns a sin that cries out to Heaven for vengeance, but rather condemns those who remind the world of that fact. This attitude is being called charity in the modern Church, unrecognizable as Catholic.
The comparisons between the traditional Church teaching on sins against nature vs. the post-conciliar attitude is striking. Guimarães uses Sacred Scripture and Tradition, in the form of statements from the Popes, Councils, Saints, and Apologists, combined with the tradition of civil legislation, to show the moral chasm that has resulted when the language of "pseudo charity" replaces the language of "tough love" for salvation's sake. The result has been that the necessary feelings of revulsion toward those proudly trumpeting their sodomite tendencies are no longer there, and the door opened for a misplaced compassion that such individuals do not deserve.
Guimarães illustrates this with a clear exposition of the differences between an ontological dignity, to which all are entitled by virtue of being made in the image and likeness of God, and a moral dignity, which results from man being endowed with an intellect and will and therefore capable of accepting good and rejecting evil. Moral dignity does not exist for sodomites, a distinction that the post-conciliar Church never makes, instead adopting language that would have us erroneously believe that there exists something called the homosexual person, a concept which turns Christian anthropology on its head. In effect, it falsely makes God, Who is Perfect Goodness, out to be something less than good by creating man with a built-in, one-way ticket to hell and completely ignorant of the effect of concupiscence due to Original Sin.
Guimarães clearly shows how words have consequences. He presents quotes from a litany of saints, such as St. John Chrysostom, who tells us: "A murderer only separates the soul from the body, whereas these (sodomites) destroy the soul inside the body." Compare that to the post-conciliar attitude of Cardinal Basil Hume who says, "The particular orientation or inclination of the homosexual person is not a moral failing ... Being a homosexual person is, then, neither morally good nor morally bad; it is homosexual genital acts that are morally wrong."
Guimarães rightfully points out:
"By reducing moral culpability only to acts, Cardinal Hume (and the entirety of the post-conciliar Church) appeared to legitimize sinful thoughts and words. However, such concessions incur culpability with regard to the vice of homosexuality like any other vice, as Catholic doctrine has always taught."
The rest is history after Hume opened the door for the condemnation of homosexuality in the post-conciliar Church to be needless! Such an attitude was not suffered by Saints Peter, Jude, Pius V, Basil of Cesarea, Augustine, Aquinas, John Chrysostom, Gregory the Great, Peter Damian, Albert the Great, Bonaventure, Catherine of Sienna, Bernardine of Sienna, Peter Canisius, and the councils of Ancyra, Toledo, Nablus, and Third Lateran.
Would that we would have a Pope Saint Siricius (384-399) whose norms for admission into the priestly state specifically prohibited those "who were formerly vessels of vice" as not being able to "receive the instruments to administer the Sacraments." Note the accent on "formerly" with the clear realization of the higher probability of problems that could come by admitting such individuals. Today, with the inordinately high level of sodomites in the priesthood, per Guimarães detailed worldwide statistics, "formerly" never enters into the question. Popes Saint Pius V, Saint Pius X, and Benedict XV echoed Pope Saint Siricius.
The Catholic faithful, according to Guimarães, have a right to expect
"that the ordination of active or inactive homosexuals should cease, and that a strong document would be issued from the Vatican forbidding it along with stern measures with teeth to assure compliance. What Catholics desire to see is an action taken soon to begin the healing process that will purify the body of the Catholic Church and rid it of this vice against nature."
I highly recommend Atila Sinke Guimarães’ book. It is valuable reference work for Catholics caring enough to fight for the soul of their Church which stands as a beacon of light for the world. Pray God that the aforementioned expectations of Guimarães are soon realized; otherwise divine intervention is the only solution to the mess that we are in since God will not be mocked indefinitely. It is not an exaggeration to observe, "Things have gotten that bad!”
Posted March 27, 2004
Gary Morella is Catholic member of the Research Faculty
at the Pennsylvania State University
Vatican II, Homosexuality & Pedophilia
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