Terence Weldon: Homosexual activist

Terence Weldon, a homosexual activist who authors the "queering the church" Blog, writes, "The Gospel of John is of particular interest to queer people of faith for its repeated references to the “beloved disciple”, or to “the disciple that Jesus loved”. These references make clear that whoever he was, this disciple had a relationship with Jesus of particular intimacy. There’s the well-known scene from the Last Supper where he rests his head on Jesus’ breast (or lap), and at the crucifixion, he is the only man standing among the women at the foot of the cross. He is the one to whom Christ entrusts the care of his mother – rather as a surviving spouse in marriage would assume some responsibility for the care of a mother-in-law. The existence of this special relationship provides much of the argument for the proposition that Jesus’ sexual orientation may have been what we call “gay”.  See here.

Like most homosexual activists who seek to justify the sinfulness of homosexuality and even to "baptize" the disordered lifestyle, Mr. Weldon has a perverse tendency to twist facts and to engage in outright falsehood.  He refers to the "disciple whom he loved" (John 13:23) in a blasphemous attempt to convince others that Our Lord Jesus had a homosexual orientation.  What Mr. Weldon does not mention, being the ardent propagandist that he is, is that the Greek word agapan used in this passage implies the idea of disinterested, pure and dispassionate love.  In other words, the love mentioned here has absolutely nothing to do with a homosexual relationship.

In his Encyclical Letter Deus Caritas Est (God is Love) Pope Benedict XVI explains that: "of the three Greek words for love, eros, philia (the love of friendship) and agape, New Testament writers prefer the last, which occurs rather infrequently in Greek usage. As for the term philia, the love of friendship, it is used with added depth of meaning in Saint John's Gospel in order to express the relationship between Jesus and his disciples. The tendency to avoid the word eros, together with the new vision of love expressed through the word agape, clearly point to something new and distinct about the Christian understanding of love.
(Deus Caritas Est, No. 3).

Agape, as our Holy Father explains, refers to a "love grounded in and shaped by faith" as opposed to eros, a term which indicates "worldly" love which is possessive or covetous. (Deus Caritas Est, No. 7).

Terence Weldon has engaged in blasphemy against the Lord Jesus.  Blasphemy, as Father John Hardon, S.J., explains, "..is every form of speaking against God in a scornful or abusive way.  Blasphemy need not be expressed in speech.  It can be purely internal in thought or desire.  And it can become externally manifest in actions that are blasphemous twice over: once because of the internal contempt for God which inspires the action, and once again because the blasphemer goes so far as to profess his opposition to God so that others are scandalized by the blasphemy." (Pocket Catholic Catechism, pp. 237-238).

The Catechism of the Catholic Church teaches us that: "Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those "who blaspheme that honorable name [of Jesus] by which you are called." The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. The misuse of God's name to commit a crime can provoke others to repudiate religion.


Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin." (2148).

Blasphemy is in itself a grave sin.  In other words, a mortal sin.  And if unconfessed, a mortal sin will lead a soul to Hell.

Mr. Weldon has sunk to a new low in his desire to propagandize for the "queer gospel."  Pray for him.  That he repents and returns to the Lord Jesus and the Church He founded - the one, holy, Catholic and apostolic Church.

Related reading: Deacon Nick Donnelly on Terence Weldon.

Fr. Michael Flaherty and scandal...

In a previous post, I noted how Catholic priest and radical homosexual activist Michael Flaherty has called for a Super-Treaty Monitoring Body at the United Nations with the goal of usurping parental rights and indoctrinating children in gender-bending ideology.  Now Fr. Flaherty has been appointed to preside over the Northern Ireland Human Rights Commission.  See here.

Just how serious is the sin of scandal when committed by a priest? St. Alphonsus De Liguori, a Doctor of the Church and a moral theologian, explains that, "The Lord ordained in Leviticus that for the sin of a single priest a calf should be offered, as well as for the sins of the entire people. From this Innocent III concludes that the sin of a priest is as grievous as the sins of the whole people. The reason is, says the Pontiff, that by his sin the priest leads the entire people into sin ('Unde conjicitur quod peccatum Sacerdotis totius multitudinis peccato coaequatur, quia Sacerdos in suo peccato totam fecit delinquere multitudinem' - In Consecr. Pont. s. I.) And, long before, the Lord himself said the same: 'If the priest that is anointed shall sin, he maketh the people to offend.' Hence, St. Augustine, addressing priests, says, 'Do not close heaven: but this you do if you give to others a bad example to lead a wicked life.' Our Lord said one day to St. Bridget, that when sinners see the bad example of the priest, they are encouraged to commit sin, and even begin to glory in the vices of which they were before ashamed. Hence our Lord added that worse maledictions shall fall on the priest than on others, because by his sinful life he brings himself and others to perdition.'...says St. John Chrysostom, the life of the priest is the root from which the people, who are the branches, receive nutriment. St. Ambrose also says that priests are the head from which virtue flows to the members, that is, to seculars. The whole head is sick, says the Prophet Isaias;...from the sole of the foot unto the top of the head there is no soundness therein. St. Isidore explains this passage in the following words: 'This languishing head is the priest that commits sin, and that communicates his sin to the whole body.' St. Leo weeps over this evil, saying, 'How can health be found in the body if the head be not sound?' Who, says St. Bernard, shall seek in a sink the limpid water of the spring? Shall I, adds the saint, seek counsel from the man that knows not how to give counsel to himself? Speaking of the bad example of princes, Plutarch says, that it poisons not a single cup, but the public fountain; and thus, because all draw from the fountain, all are poisoned. This may be said with greater truth of the bad example of priests; hence Eugene III has said that bad Superiors are the principal causes of the sins of inferiors...St. Bernardine of Sienna writes that many, seeing the bad example of the scandalous ecclesiastic, begin even to waver in faith, and thus abandon themselves to vice, despising the sacraments, hell, and heaven." (St. Alphonsus De Liguori, Dignity and Duties of the Priest, pp. 142-144, 149).


Knowing this, why hasn't the Church dealt with Fr. Flaherty in a decisive manner?  Why is he still considered a priest in good standing?

Sodomite Priest Father Bernard Lynch, Protest the Pope and St. Cecilia's Rainbow Ministry: A Web of Homosexual Agitprop

The Congregation for the Doctrine of the Faith, in its document entitled Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, notes that even where homosexual unions have been legalized, "clear and emphatic opposition is a duty." (No. 5).  The same document insists that, "any kind of formal cooperation in the enactment or application of such gravely unjust laws" and even any 'material cooperation on the level of their application" must be avoided.  "In this area, everyone can exercise the right to conscientious objection." (No. 5).

Sodomite priest and homosexual activist Bernard Lynch rejects this teaching openly.  Speaking at a Protest the Pope rally late last year, Fr. Lynch said:

Dear Holy Father,


Welcome to the United Kingdom. I am one of your fellow priests who have served in the Catholic Church for the past thirty nine years. I welcome you as an openly gay Roman Catholic priest.

I became openly gay after you, as Cardinal Ratzinger in 1986 issued the document ‘On the Pastoral Care of Homosexual People.’ At that time, I was overwhelmed by the pastoral care of my gay brothers in New York City as they faced death from HIV and AIDS. As a member of the Mayor of New York’s Task Force on AIDS – (The Honorable Edward Koch) — I founded an AIDS Ministry in the city in 1981 to care for the sick and dying. Six hundred of the men who got sick and died were young and fellow Catholics. I was their priest. In 1992 I came to this country to continue the same work through CARA and London Light House with an Anglican priest the late Father David Randall.

At the height of the Plague years your Holiness’s ‘Pastoral Care’ document told us as LGBT people that we are ‘disordered in our nature’ and ‘evil in our love’ and the typical violence committed against us as ‘understandable if not acceptable.’ I was shocked and scandalised. I did not understand then and now how such teachings are consonant with the unconditional love of God given to us in Jesus Christ.

Many of the people in my care died in despair as a direct result of this document written by you. Its effect not only reverberated around the Catholic world but far beyond. Your teachings I know were and are used — both within the Catholic Church and outside of it — as a baton to attack every human and civil right sought after by LGBT people. (One of the most painful consequences for me as priest was that many of my fellow priests dying of HIV/AIDS, on hearing the teaching lost all faith in a loving God. This happened after a life time of devoted and dedicated service to our Church.) Surely we who are LGBT people deserve better. It is a sad irony that as Catholic Christians we depend on the secular authorities of the State to mirror God’s justice for us. The Church authorities under your leadership stymie every attempt made by us as LGBT people to claim under the law our most basic human dignity.

This cannot be right. The Gospel message we share with people of good will is that all people are created equal: Women and men; Black and White; Gay and Straight; Believer and non Believer alike. If an all loving God exists – and I believe He /She does – then I think it is us believers who may be most shocked that those secular non believing humanists, who spared no price and counted no cost in the pursuit of justice for all, will be the ones first in His Love. I pray that your visit to the United Kingdom will enable and empower you to make the co-equality of people the litmus test of your own faith.

Justice demands that I speak out. ‘Silence equals death’ as my friend and fellow activist Larry Kramer said at the height of the AIDS pandemic. I speak not only for the living but most especially for those thousands of gay men who died in despair as a direct result of your Holiness’s words. This gross injustice towards my gay brothers dying of HIV/AIDS must not be forgotten. Those of us spared death at the height of the pandemic have the memory of our dying brothers indelibly marked on every bone in the soul of our bodies. We cannot forget. We shall never forget. We cannot be silent. The devastation is and will always be in us. We shall never heal from all that we have come through. We have in fact become what we are – and we are here today — to help keep the fallen alive.

As my Pope, I welcome you. I welcome you with hope that you ask forgiveness of those whom your words drove to despair. Most importantly I ask — I beg you in fact — to change immediately this totally dehumanising teaching. Thank you."

Now the document from the CDF which Fr. Lynch refers to does not suggest that violence against homosexual persons is "understandable if not acceptable."  This is typical adolescent homosexual agitprop.  And it is unworthy of a priest.  The Letter clearly differentiates between homosexual tendencies and homosexual practices:

"Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder." (No. 3).  And then the Letter condemns crimes committed against homosexuals but adds that these crimes cannot serve as a pretext to justify homosexuality, let alone efforts to create or favor legislation which protects homosexual behavior:

"It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church's pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.


But the proper reaction to crimes committed against homosexual persons should not be to claim that the homosexual condition is not disordered. When such a claim is made and when homosexual activity is consequently condoned, or when civil legislation is introduced to protect behavior to which no one has any conceivable right, neither the Church nor society at large should be surprised when other distorted notions and practices gain ground, and irrational and violent reactions increase." (No. 10).

Fr. Lynch, radical homosexual activist that he is, blinded by sin, slanders the Catholic Church, the Mystical Body of Christ, by asserting that she teaches that violence committed against homosexual persons is "understandable if not acceptable."  This is the same priest who described the Catholic Church as "the most homosocial and homophobic institution in the world."  The same priest who was befriended by Father Mychal Judge in the mind 1980s.  When Cardinal O'Connor expelled Dignity, the dissident Catholic-in-name only organization from St. Francis Xavier Parish, Fr. Mychal Judge - so heavily promoted by the "Rainbow Ministry" at St. Cecilia's Parish in Boston's Back Bay, provided a home for the dissident group's AIDS ministry which was led by Fr. Lynch.  See here.

A web of dissent and homosexual agitprop.

Father Thomas Massaro, Sarav Chidambaram and Gender Neutral Bathrooms

In the comments section of a previous post, Mr. Michael Cole noted how, "Homosexuals, lesbians and transsexuals are often afflicted by evil spirits. Gender confusion is often a sign of demonic possession. Fr. Malachi Martin recounts the story of a possessed transsexual in his bestselling book "Hostage to the Devil." In the chapter titled "The Virgin and the Girl-Fixer," he writes, "At one moment, Father Gerald, the exorcist, was bending over the possessed, Richard/Rita, who had sunk his teeth into his own instep. In the next instant, the glaze in Richard/Rita's eyes broke, melting into a lurid gleam of mockery. Greenish. The teeth loosened their grip on the instep. The mouth opened, baring gums and throat, the tongue protruded, quivering on a stream of gray foam bubbles. The whole face was furrowed in irregular lines, as Richard/Rita broke into peals of laughter. Great buffeting gusts of mocking, jeering, Schadenfreude laughter. Laugter pouring from a belly of amused scorn and contemptuous hate." See here.

Gender confusion has led to the push for so-called gender-neutral bathrooms across the United States. Mr. Sarav Chidambaram, a radical homosexual activist who received an award from the Cambridge Peace Commission, of which Father Thomas Massaro of the Boston Archdiocese is a member, has been one of those agitating for gender neutral bathrooms.  See here.

If the Archdiocese of Boston is not advancing a homosexual agenda, why is it tolerating dissent from the Church's authentic teaching regarding homosexuality?  See here.

Related reading here.

Dr. Germain Grisez on the sin of presumption

"There are two kinds of presumption*. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit)." (Catechism of the Catholic Church, 2092).

Dr. Grisez explains that, "Remaining interested in God's promises and counting on him to keep them, those who sin by presumption continue to hope and even, to some extent, to shape their lives by hope. But, not consistently putting hope into practice, they abuse it, expecting pardon without repentance and the reward for following Jesus without the cost of discipleship. This unrealistic expectation is the essence of presumption. An element of pride underlies this sin. Rejecting God's terms for obtaining what he promises, the presumptuous expect to obtain it on their own. They suppose that God, like a blustery parent, threatens punishments which he will be too softhearted to carry out, and, like a permissive parent, accompanies his gift of freedom with a virtual guarantee to fend off the consequences of its irresponsible use. Such suppositions are inconsistent with faith, which not only depends on God's absolute truthfulness but also, assuring believers that God will do his part, calls them to do theirs, as grace empowers them to do.

However, the sin of presumption can be committed without denying any truth of faith. People determined not to fulfill the responsibilities of Christian life in some essential respect, yet, unwilling to face the prospective consequences, can resolve the tension by persuading themselves that somehow God will manage to save them despite themselves. This self-deception need not be logical enough to withstand critical reflection, since that is something the presumptuous manage to avoid...It also weakens hope. Rather than serving as the intention of all the choices which should make up Christian life, presumptuous hope renders many of them unnecessary and clears the way for a life-style apart from, and even sinfully at odds with, hope for the kingdom. Not being exercised, hope weakens as other interests grow strong. Eventually heaven, now taken for granted and regarded as irrelevant to present concerns, becomes a dim prospect, a mere fairyland which one used to yearn for but no longer finds exciting."

In the comments section of a Blog post which may be found here, a homosexual activist who regularly attempts to justify his homosexual "lifestyle" and even his same-sex "marriage" on the basis of Biblical and Church teaching, writes, "We are a secular nation with the free right for all people to follow what they believe, so long as it does not harm others...God will somehow find a way for things to work out for the best."

That is presumption in a nutshell. Yes, we all have free will. But there are very real consequences for our actions. The presumptuous believe, as Dr. Grisez points out, that God will manage to save them despite themselves. Or, in the words of that homosexual activist, "God will somehow find a way for things to work out for the best."

* Presumption is a sin against the Holy Spirit.