Come Lord Jesus, do not delay!

Advent offers everyone the chance to prepare for the celebration of Christ's Birth on Christmas. It is a time of hope and anticipation that is often confused with the secular notions of the Holiday season. For us in the Catholic Church, it is a special because Advent marks the beginning of our liturgical year...essentially our New Year's celebration of our faith. Clearly the season has different signs and symbols that clearly show that Advent is a preparatory and transitional time. The Church garbs it's liturgical celebration in various hues of purple. The traditional Advent wreath is place in our sacred spaces,three purple candles and one pink candle mark the chronological journey of this quasi-penitential period in harmony with the sacred preparations to welcome the Son of God on Christmas Day.

Usually, most of us get distracted from the true reason for the season to capture a popular phrase. We forget that the secular expectations are far different from the spiritual preparations for which this season exists. Our scriptural reading reflect our spiritual preparatory anticipation for the coming of Jesus in His Incarnation.
This year, why don't we all prayerfully reflect on the need to prepare for the Holy in our lives.

One method is to start celebrating the Liturgy of the Hours. The Prayer of the Church is celebrated multiple times throughout the day, throughout the entire world for the intentions of the People of God. In addition to remembering the intentions of all Catholics, the psalms prayed in the Liturgy of the Hours inspires us to deeply immerse our entire physical and spiritual beings into a restored union with God and each other.They also offer an opportunity to appreciate the sacred time Advent offers as an chance to recharge our relationships with God, each other and the entire Church.

Advent is sacred time! Advent is, "Time outside of Time!" Advent is a spiritually enriched time to prepare for the Messiah. Take advantage of the chance to celebrate the New Year of the Catholic Church, the majesty of the Incarnation and the opportunity to revitalize every aspect of our ancient faith. Take this preparatory period to reflect on what truly is important to the human condition, cast off the shackles of secular burdens and celebrate Jesus Christ in all of our hearts,homes and communities of faith.

The ancient Catholic Church was convinced that the return of Jesus Christ was coming soon. They prayed, "Come Lord Jesus!" as an invocation for the Lord to deliver them from the world.

Maranatha, Come Lord Jesus should be our prayer as we anticipate the celebration of Christmas as Jesus' birth!

Pope Benedict's ...unified theology with ritual diversity...organically!

The return of some Anglicans to the Roman flock is indeed an historic event for the Catholic Church. However, there are a few points that should prove difficult for the returning Anglicans that might be difficult with which to abide. Of course the first point deals with the Primacy of the Bishop of Rome as the Head of the Catholic Church. Without affirmation to this critical point of Roman primacy, the former Anglicans need to seriously contemplate what this reunion means to them and their families. Papal primacy is not open to negotiation. The Pope represents our connection to Saint Peter and the Apostles.
Hand in hand with the consideration should also include the belief that the Pope as Bishop of Rome is infallible when there is a solemn proclamation regarding matters that deal with faith and morals. Part of the Anglican tradition was to relegate role of Head of the Church to the reigning British Monarch. Infallibility is a belief that is a deeply held component of the Papal Office. The reaffirmation of the union with Rome needs to unconditionally accept this Catholic teaching that is part of the deposit of faith of the Catholic Church.
An appreciation of the Blessed Mother’s Immaculate Conception is also a doctrine closely held by Roman Catholics and rooted in the tradition of the ancient Church. We believe with faithful fervor that Mary was conceived without original sin in order to become the vessel to receive Jesus Christ. A development and appreciation of this heartfelt doctrine is something the new integration of the former Anglican faithful should develop.
Of course the belief and consistent tradition of a male clergy is sometimes uncomfortable for sects that have already permitted female clergy as both priests and bishops. We Roman Catholics require that a man, validly baptized can become a candidate for Holy Orders. While there was a grassroots movement in the Catholic Church among all levels of clergy, religious and faithful to eliminate this prohibition, it still stands and has been reaffirmed by Popes since Paul VI. The matter was definitively concluded by John-Paul II when he proclaimed the matter as one in which the Church has no power to alter the example of Jesus in choosing only men as his Apostles. Discussion is not an option.
In conjunction with the prohibition of females for Holy Orders, the teachings of the Catholic Church regarding homosexuality are very clear. The Catechism of the Catholic Church states that homosexual acts are contrary to natural law and under no circumstances can they be sanctioned. The consideration of the Anglican Church of active homosexuals for the Ministries of Priest and Bishops was a factor that strongly helped the former Anglicans to return to union with Rome. The faithful members of Anglican communities returning to union need to keep this teaching in mind as well.
Finally and most importantly, we as Catholics unconditionally believe that the Eucharist is indeed the actual Body and Blood of Christ. The doctrine is called Transubstantiation. Unity of Eucharist and the belief in the Real Presence is critical to our Tradition. Exceptional care and pastoral exhortations should accompany any catechesis regarding the Real Presence as held by Roman Catholics. It is the celebration of Eucharist that unites Catholics everywhere, and there should be no dispute about the nature of the Sacrament.
Of course the emerging details of the pending reunion are works in progress. The Protestant Reformation along with the Catholic Counter Reformation divided us as a People of God for many centuries. This reunion of former Anglicans with Roman Catholics is a relationship that needs patience, prayer and nurturing. Pope Benedict’s proposed acceptance of particular aspects of the Anglican Rituals and traditions shows his real desire for a true organic healing and reintegration of One, Catholic Church with all of the ritual incidentals as part of process of healing and new developments.
Roman Catholics on the other hand should celebrate the great heritage of the traditions the Anglican Church have indeed preserved over the centuries. Great examples of Anglican architecture and design are worldwide. The cultural, social and liturgical differences indeed are all a rich part of the magnificent tapestry of the Church to which we all belong.
Welcome home to our former Anglican brothers and sisters. The Roman Church is poised to learn quite a bit from your rituals and traditions. Together, Anglican Rite and Roman Rites are a microscopic reality of the cellular development of the Mystical Body of Christ.

Benedict XVI...ending the Counter Reformation!

The then Father Ratzinger with Fr.Yves Congar d.1995 during the Second Vatican Council.

Welcoming the Anglicans back to communion and permitting the retention of some of their ritual traditions should come as no surprise for Catholics that appreciate the message of Vatican II.
During the Second Vatican Council, then Father Ratzinger collaborated closely with Fr. Yves Congar(1904-1945) in revamping the Catholic view towards our Protestant brothers and sisters divided by the Reformation. Perhaps one of the most significant point of the Council to the was essentially putting an end to the Counter Reformation prompted by the Anglican Schism and understanding those Christian Churches in a new spirit of ecumenical understanding. Benedict XVI, as Pope has consistently offered a bridge to other faiths outside of Catholicism. Even within Catholicism itself, an olive branch extends to the liturgical extremists with the restoration of the Mass of Pope John XXIII.
Benedict’s pontificate offers an appreciation of the unique rituals and customs of Anglicanism, while allowing their coexistence with the Roman Church. It clearly illustrates that the openness towards Protestant Christianity advocated by Fr.Congar might indeed be coming to fruition. Remarkably, this gesture by Rome indicates very strongly that the Church indeed permits ritual pluralism when it embraces theological solidarity. The notions of the modern world and the Church are quite similar in both sectors appreciating human diversity and cultural heritages. Catholics and Anglicans should really celebrate this unprecedented papal gesture towards acceptance of former Anglicans as a living expression of the concept of, “E pluribus Unum.)
The latest expression of reunion with the former Anglicans should be considered as the hallmark of the Benedictine papacy thus far…internal and external ecumenism. Ongoing negotiations with the extremists founded by Archbishop Lefebvre are ongoing. Relationships with the Orthodox Church have developed and there is a renewed appreciation of the cultural identity and acceptance of Islam. While the pontificate of John-Paul II strongly endorsed a new understanding of our Judaic roots, the papacy of Benedict seems to favor a more global sense of inclusion of theological plural isms. The movement might well be considered as a transcendental Thomism that brings Catholic Scholasticism into a renewed global appreciation.
The increased diplomatic and ecumenical, “reach-out,” of the Catholic Church to other faiths, cultures and traditions is part of the theological foundations of the teachings of the Second Vatican Council with the monumental document, Unitas Redintegratio (Restoration of Unity) which embraced the notions of a better appreciation and understanding of the Protestant faith. The document even suggested the Catholic Church itself could learn from their theological and cultural experiences and make great contributions to the life of the Catholic Church.
We must get to know the outlook of our separated brethren. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren, their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat with the other on an equal footing-provided that those who take part in them are truly competent and have the approval of the bishops. From such dialogue will emerge still more clearly what the situation of the Catholic Church really is. In this way too the outlook of our separated brethren will be better understood, and our own belief more aptly explained
Taken from Unitatis Redintegratio, chapter 2.

Appreciation of the things that unite us in our faiths extends also to the non-Christian members of the global community. Pope Benedict’s expressions of acceptance since taking office have included inter religious dialogues with Hindus, Buddhists, Muslims as part of the new understanding of the world order of the 21st century. The approach is a refreshing manner that unites theological beliefs with global human concerns. Some of the other projects undertaken by the Vatican also include involvement with scientists to solve the problem of global warming (solar panels on Paul VI Hall), providing of food and humanitarian aid to countries that lack resources and most recently papal permission to provide first aid kits to medically deficient countries. Such undertakings indeed illustrate the Catholic Church under the guidance of Benedict XVI is truly embracing its global responsibilities towards the world. What is most remarkable is the increased sense of the Church’s universal cooperation among all faiths and peoples.
Catholics really should take careful note of these renewed theological and humanitarian developments underway. The ecumenical teachings and the role of the Church in the modern world are emerging as Pope Benedict’s intention to accomplish the work he started as Father Ratzinger at Vatican II. It really seems that the hopes and intentions of aggiornamento developed by the Fathers of Vatican II are starting to sprout branches in addition to already strong historical and theological roots.

Guess who's coming to dinner!

Pope Benedict and the Archbishop of Canterbury
ex. Independent News.UK


Recently Pope Benedict XVI made an offer to members of the Anglican Communion a way to return to the Catholic Church with stipulations. There is a growing chord of discontent among members of the Anglican Church that are concerned about the church’s ordination of women & stance in favor of homosexual activities within their clergy and among their faithful. The Holy Father has even made provisions to accept married Anglican clergy into full communion with the Catholic Church with the ability to remain married and minister as priests. The developments are quite remarkable and show a clear appreciation of Benedict towards Anglican reunion, whatever method it might take.
Of course the stipulations include that married priests may not be considered for the office of bishop. However, it stipulates that entire Anglican parishes are welcome to return to the Roman Church as collective groups in addition to the requirements announced for the clergy. Some secular observers suggest that the Pope is poaching believers at the expense of the disintegrating structure within the Church of England. Others indicate that all is fair in the area of religious conversion. Regardless of the point of view, this marks a great chance for the Catholic Church to foster a spirit of reconciliation between our Churches that is a positive step towards reunion and forgiveness.
The issues at stake are a clearer appreciation of certain aspects of morality that are often misconstrued by the Church of England. Issues concerning the ordination of women and the ordination of active homosexuals are of course elements that need deep consideration. Most importantly the points of moral certainty regarding the moral and ethical applications of Catholic moral teachings are critical to the reunion. The Pope clearly indicates that there are certain issues that are absolute and moral improprieties that disregard the sanctity of human life and the sexual act are crucial to consistent Catholic interpretations in regards to these issues.
The matter of married priests is something that the Roman Church has accepted from former Anglicans since the pontificate of John-Paul II. Such an arrangement for married priests offers no dogmatic or moral inaccuracy regarding the Church’s tradition and is reflective of the emerging acceptance of many levels of theological interpretation. However, the non-acceptance of women in Holy Orders is consistent of the ancient traditions of the Catholic Church and has frequently been reaffirmed by Popes in the 20th century with the current Pope.
What is really important is the Vatican initiative that allows for entire groups of Anglicans to return to communion with Rome as faithful communities of theological beliefs. The entire progress of the ecumenical spirit considered at Vatican II is at work. While there are some issues that may not easily be solved, it shows a real appreciation of openness and reconciliation of both parties toward relegating the past errors of the Protestant Reformation and the Catholic response to history. The Gospel of Saint John in the priestly prayer of Jesus gives us, “That they may be one.” This expectation of Jesus might indeed be coming to fruition.
Catholics especially should be jubilant with the return of former members of the Anglican Church. It shows our faith is a living entity, which permits a variety of expressions within the confines of our union with Rome through the Eucharist and the Sacred Word. Other incidentals that are outside of these uniting factors can be resolved with prayer, dialogue and mutual understanding.
Henry VIII would be greatly disturbed by these developments of the 21st century. They are not reflective of his theological nationalization of the Catholic Church. Catholics need to consider this not as a theological victory over Protestant sects, but as a venue of understanding the mysterious nature of the Church as the Mystical Body of Christ. In this Body of Christ, all things indeed are possible through Him!
We welcome our formerly Anglican brothers and sisters in faith. Welcome home!

Anti-Catholic sentiments...pervasive on the web!

The Catholic Church is still under a state of siege in our contemporary world. This altercation is taking place every single day on various levels such as You-Tube, the secular press with anti-Catholic messages broadcast all over the world. Recently, the comedianatrix Sarah Silverman has taken derogatory aim with her cynical brand of entertainment at the Catholic Church and its global works of charity. Most of all, her attempt at humor deliberately makes fun of the humanitarian efforts of the Church’s worldwide goal of feeding the hungry. In a recent You Tube monologue, Ms. Silverman suggested the solution to end world hunger resides with the sale of the Vatican, along with some of its assets.
For the record, the holdings of the Vatican include artistic masterpieces that the Catholic Church holds, “in trust,” for the entire global community. The Catholic Church is perhaps the largest and the oldest organized charitable institutions the world has ever known. Millions and millions of people have benefited from the Church’s charitable activities since the Last Supper. Hospitals, schools, nursing homes, libraries are just the beginning of the social and humanitarian contributions the Church has made to the human family in the pursuit of world peace and the end to the world’s physical and spiritual hunger. This Catholic author is deeply offended by satirical hurtful and angry comedy against our Church, our Pope and our global desire for global harmony.
Of course, anti-Catholic rhetoric is commonplace in the world of comedy, pseudo-journalism and popular jokes. The commonality of the negative comments reveals an underlying anger that runs just under the superficial surface of secular society. In the 19th century, the anti-Catholic anger was obvious in the riots of the Know-Nothings, Catholics were suspected of dual alliances that would conflict with the emerging American republic. Violence, discrimination and segregation were often very prominent in our United States when Catholics were blamed for nearly all of our American maladies s from unemployment, to overpopulation and even espionage.
The comedic venue often uses satire and parody to make contemporary topics…funny. However there is nothing funny about denigration of Catholics and their beliefs through forms of social networking and global communications media. Catholics everywhere need to take notice of the blatant anti-Catholic sentiments that are all around us in our modern world. Even more importantly, as a faithful Church and the People of God, we need to boycott any group regardless of their professions that pronounce derogatory comments regarding our Catholic faith. Thankfully, established groups like The Catholic League watches for the injustices and slanderous comments made against our Church, our Clergy and our Faithful People. This author suggests in addition to lauding the works of the Catholic League and similar organizations, we need to adopt an apologetic tactic of defending the Catholic faith.
Quite frequently, we think the notions of adversarial components against our faith are relegated to the past. Untrue! Catholic adversaries are all around us and we need to be mindful that these groups are persecuting our faith and lifestyle on a daily basis. The predominant, “Culture of secularism & materialism,” is a constant bombardment on the institution of Catholic religious beliefs. The accepted norm is simply this: Catholic bashing is a fair practice!
Our Catholic publications, our pastors and all of the Catholic people need to take a stand that isolates theologically insensitive commentaries from people like Ms.Silverman. Don’t attend events that are antithetical to our sacred beliefs, our precepts and Catholic rituals. Don’t buy products manufactured by factories in countries that violate human rights and freedom of worship! Don’t pass on insensitive jokes that poke fun at out Pope, our clergy or our beliefs. Of course as always…pray for conversion of all these people that linguistically persecute our faith. The Catholic Church will continue to feed the hungry, give water to the thirsty and provide solace for the suffering. Most importantly our actions as a faithful people and as an ancient institution will include prayer for all of those that persecute us because that is exactly what Jesus our Lord told us to do!
Pray for the victory of peace and charity over the influences of anti-Catholic secular condemnations of our faith, history and our sacred rituals!

Celebrate the Sacred Arts...in our Catholic architecture!

Chartres Cathedral's famous Rose Window
The upcoming convocation for artist at the Vatican’s Sistine Chapel next month includes architects as well as artisans. Their inclusion into the gathering is a superlative move on the part of Pope Benedict XVI. The presence of architects will allow Benedict to emphasize very strongly to the designers of new buildings that are used as sacred worship spaces; they need to design the structural aspects around the functionality of our Catholic rituals and Sacraments. Quite often, designs for Catholic Churches has been constricted by a flourishing movement of architects and designers to consider all aspects of Church designs that are based on a horizontal development of the actual building without a cognitive appreciation for the vertical dimensions of the Church’s proportions.

What this really translates as is simply this: Catholic Churches that neglect particular aspects of the Church’s ancient rituals and architectural heritages. A great example of this 21st century deficit of Catholic design is the obviously absent presence of a choir loft. Most architects design Catholic Churches with a prominently visible space in the front of the Church, close to the altar as the space intended for musicians and their accessories. Honestly, the placement of the musical components such as the organ, drums and ancillary human singers tends to provide constant distraction during the celebration of the Liturgy. The documents of the Council made no reference to eliminating the choir loft in our Catholic Churches. The Council introduced the notion that instruments other than the pipe organ may be used in the celebration of the Sacred Liturgy. However, it did not confine our musical expressions to exile the use of the permanent organ as part of the liturgical worship.
Increasingly, it seems our Catholic liturgies are becoming more and more similar to evangelical Christianity, which places a great emphasis on contemporary music in their celebrations, with an entertainment effect that is meant to draw the congregation into an assembly that might include a theater in the round performance. Seemingly the attention is given to the musical performer as they practice before the liturgy, take time to practice new pieces of music with the parishioners and proceed to lead the community in song in a dictatorial Eva Peron style of waving their hands. Every second of our Liturgy in the post Vatican II Church seems cluttered with the Ministry of Music, which seriously detracts from prayer and meditation of the sacred mysteries taking place.
From experience, this author can honestly say, Catholics are not singing more at Church; the musicians are getting more visible and intrusion in their performances of liturgical theater. Music is intended to enhance the sacred liturgy, not displace the actions of the Priest and his people. When Benedict XVI meets with architects, artisans and craftsmen, hopefully one of the first conversations will be simply this: Build choir lofts again!
With the restoration of the Mass of Blessed Pope John XXIII the interior of our parish structures should always be altar-centric and then the rest of the Church built around the site of the Eucharistic Sacrifice. First and foremost, we are a people that are focused on the Eucharist. The celebration of this sacrament should be the central praxis of our architectural and artistic representations. There has also developed a practice that places the baptismal font in an attention dueling position with the monster music pit and the location of the reserved Blessed Sacrament. Directly resulting confusion of signs and symbols is the result. The Sacraments of Initiation are indeed critically necessary for membership into the Catholic Church; however, the signs and symbols of the waters of Baptism should not compete for visual attention with the Eucharistic altar. Additionally, the horizontal praxis should never induce sacramental reduplication of symbols and visual competition with the musical instruments.
When parish communities contemplate the building of a new church, they need to prayerfully ponder the considerations. The process of construction of a Catholic Church is something sacred to the individual parish community and at the same time integrated with the entire prayerful gathering of Catholic throughout the world, past, present and future. The initiation of the parish church needs to make the altar the first consideration of planning, and then the rest of the project will fall into place.

With the restoration of the Mass of Blessed John XXIII the liturgical function of the parish structure should incorporate the ritual needs of both the pre-Vatican II liturgy and the Mass of Paul VI in a seamless and transparent manner. Both rites are legitimate options of celebration therefore our Catholic Churches should offer facilities to accommodate these sacred celebrations in one church, with one altar. Special considerations should be adopted that enhance the multiple methods for the reception of Holy Communion either kneeling or standing. The distribution of the two species of Holy Communion should also constitute an important point. Church aisle designs should facilitate ease of movement for the celebrant and the faithful for the celebration of the sacred rites and the reception of Holy Communion. The movement should ideally converge on the altar as the place of both sacrifice and celebration.
The development of the Roman liturgy since the Second Vatican Council has not always been considerate of the organic development of our sacred rituals from the Apostolic epoch. The liturgy has involved as an embodiment of both aspects of lex orandi, lex credendi. The liturgical celebration of the Roman liturgy incorporates the cultural, artistic and historical foundations of the Western Church. When we design a new church, all of these elements are pivotal to our understanding of both signs and symbols of our ancient Catholic faith. Pope Benedict, in his Spirit of the Liturgy clearly touches on the symbiotic relationship between the liturgy and the living expressions of what the Church believes and exhibits clearly through its sacred rituals. The Holy Father, in the restoration of the pre-Vatican II form of the Mass clearly indicates the deep historical and cultural traditions of our liturgical celebrations that mutually and ritually should coexist between pre-Vatican II and post-Vatican II liturgical revisions. It appears the Pope is calling all Catholics to a more sensitive understanding of the temporal evolution of the liturgy and the cultural appreciation of the liturgy’s transcendence of time and space. After all, our Catholic liturgy incorporates the Church Militant, the Church Suffering and the Church Triumphant into our sacrificial and sacramental celebrations. There is indeed room for the mutual coexistence and liturgical expression of both forms of the Roman Liturgy.
The upcoming conclave of artists with Pope Benedict XVI should bear great results, while the vast heritage of the Church’s artistic, cultural and spiritual dimensions are considered at the meeting. Perhaps we have come to the evolutionary point of inspiration by the Holy Spirit that allows us to selectively take the qualitative “best,” of our rituals and reconsider the mediocrity of artistic expression that has influenced us since the Council. Artists, craftsmen & architects exercise a vocational trade that transcends beyond our temporal understandings of what is sacred and holy. Their accomplishments are insights into the glory of God and His manifestation in all Creation. Artistic appreciation and development in essence provides us a bridge that connects our ritual actions with God’s presence and indeed His eternal existence.
Another factor that should be part of the understanding of our parish communities of faith is the respect that should be accorded to our highest qualitative expressions of Church art and architecture. Reintegration of materials such as stained glass and statuary from our older buildings, or even suppresses parishes deserves attention and consideration. Many works of art have graced our sacred spaces and are part of our historical and cultural Catholic heritage. With the proper design, restoration and preservation many architectural and artistic pieces can and should be preserved as qualitative examples of past generations, preserved for the future and used in our liturgical present.
The American Catholic bishops have made a remarkable attempt in, On Living Stones, to call attention to the need for quality expressions in our churches design and architecture. Perhaps the future success of our artistic expression in Church art and architecture will be delegated to vocational artists that celebrate the Catholic faith and are part of our parish communities. Secular influences in architecture and even the influential contributions of evangelical Protestantism have contributed greatly to our Catholic alienation from sacred spaces. Hopefully with prayerful consideration and the inspiration of the Holy Spirit we are entering a new age of artistic expression and understanding that will rival the Renaissance and bring a new age of sacred art and architecture that integrates our Catholic beliefs, our Sacred heritage and our ritual expressions of sanctification through our Sacraments.

"Don't ask, don't tell," a slippery moral slope!

Catholics should be very concerned about the continued progress that is being made by President Barack Obama towards increasing immoral secularism in our American government and military forces. Over the weekend the President announced he would end the ,”don’t ask, don’t tell,” policy that has been the norm for decades concerning homosexuals in the military.

The policy was initiated by former President Clinton as a non-resolution to the growing concerns of homosexuality within our military services. Clinton’s evasive policy of being mute on the subject not only ignores any option regarding the issue other than military silence gives consent. The issue of sexuality, any sexuality, homosexual or heterosexual deserves a cognitive understanding of our American traditions of Judeo-Christian observations in our society.

While the lifestyle of homosexuality is increasingly more visible in our culture, it’s proliferation in American life demands an objective viewpoint that once again focuses on the institution of marriage and family, that is firmly established in Christian and Judaic norms. The matter is so strongly debated that there have been attempts to include permission of homosexual marriages and unions into the American Constitution. Once again, any argument of Constitutional modification that permits anything other than a heterosexual union is a misinterpretation of our most fundamental norms of morality and ethics as taught in the Torah and the New Testament.

The real matter of concern that everyone should consider is the fundamental concept of chastity among all sexes in our society, and the procreative act of sex as essential for procreation and development of mutual love between male and female married couples. Seemingly, the disintegration of the family unit in our society is related to the incidents of extramarital sexual relationships contributing to the increased awareness of heterosexual and homosexual lifestyles. The Judeo tradition encapsulates the normative behavior of sexuality in the Ten Commandments, which simply codify the matter, “You shall not covet your neighbor’s wife.” The fact that Mosaic norms ignore and don’t even mention the coveting of members of the same sex, illustrates both the importance of familial development and the presumption that sexual activity among faithful Jews was heterosexual.

The decreasing sentiments of sexual morality of our 21st century seems to more openly provide for the mutual existence of homosexual and heterosexual unions in all aspects of society. However, the topic never seems to include a discussion of homosexuality as the antithetical activity of procreation and family values. In the Christian tradition, the sexual union is directed towards the development of mutual love between the male and female couple, and the openness to the procreation of children as the tangible result of that sexual union. Sexual activity outside of the heterosexual context of these two points creates not only a corruption of the intrinsic sanctity of the procreative act, but sets an opposition in sexual norms that is diametrically opposed to the institution of marriage.

The homosexual individuals that are engaged in our American military services should not equate the ability to live a sexual lifestyle that is incompatible with their military vocation. Rather, the lifestyle is incompatible with the foundational precepts of military organization and directly incompatible with our normative Judeo-Christian traditions as lived in our society. The topic is not a military issue of homosexual rights, but rather an issue that considers our entire heritage of sexual norms that have evolved from Judeo-Christian heritages of male & female marriages.

Years ago, I had the opportunity to meet Father John Harvey, an American Priest that has devoted his entire priestly ministry to the needs of homosexuals. He maintains the actual physical attributes of “same-sex,” intercourse is intrinsically and physically impossible based upon the physical resistance that same sex bodies experience that contradict the biological human design. This notion of physical incompatibility further illustrates the progress of natural law and indeed the adage that form follows function when it comes to human reproduction and copulation. Fr. Harvey then elaborates that, the human couple of male and female are representative of the only species of mammal that copulates in a face-to-face position, namely for the purpose of the development of mutual love between the couple.
While Fr. Harvey’s concepts are oven ridiculed by advocates of homosexual activity, his points are well founded in anatomical and physical biological reality.

The policy of the incumbent President to eliminate the, “don’t ask, don’t tell,” policy really escalates the issue from a merely homosexual topic to a larger symptomatic misunderstanding of our society’s morality and not just the emerging permissiveness towards unregulated sexual norms and a deeper corruption of both of physical and spiritual awareness as Judeo-Christian believers.

In conjunction with the much touted Barack Obama program towards a pseudo-socialized health care plan,intrusion of government control into our free market business activities and increased government intervention into our most basic human freedoms, the ability of homosexuals to openly serve in the military marks another decline in moral and social turpitude. The next step might well include government assumption of religious organizations as Americans mover toward a new form of American Marxism and the traditions of Judeo-Christian norms fade into social antiquity.