Why Father Guarnizo Is Right


To a simple mind like mine, Father Guarnizo is right because he has done what every good priest, in every age of the Church, would  have done in his place.

Alas, it would seem that just because Canon 915 was written in order to achieve exactly the aim the Church wanted to achieve without Canon 915 for almost two thousand years, it is now allowed or even mandatory to examine whether really, really, really all conditions called for by Canon 915 to refuse communion were present.

I truly wonder. It is as if in front of a canonical text people would say “let us stop thinking for a moment, and let us examine the dispositions of the Canon as if they existed in a purely theoretical  vacuum”. The fact is, they don’t. They exist in the real world, and they exist to express a need that was there before Canon 915 was written, and because of which it was written in the first place. When in presence of a lesbian who openly declares her homosexual relationship to a priest before a ceremony consisting of, among others, a couple of dozen of her relatives there are still doubts whether said priest should protect the Host from desecration, I truly wonder what has become of us. 

 Still, in case you are not satisfied with what the basic common sense and the Christian logic of the last two thousand years should have suggested you, and want to spend some time reading a very detailed, extremely well argued and, most importantly, adherent to common sense and common Catholic feeling explanation of canon 915, you have to do nothing more than to click the following links:

Father Anonymous’ canonical defence of father Guarnizo,


The reply of “Fr Anonymous” to the objection to his intervention

Both text are absolutely impressive not only in the rigorous logic and spotless foundation of every steps he takes, but in the exemplary clarity of the language used. Whoever he is, this Fr Anonymous is a cannon.

The arguments used as clarification in the second post are, in my eyes, clear enough already from the reading of the first post, so that you may skip the second post without detriment to the clarity of Fr Anonymous’ argument. For example, in my eyes the idea a woman would live in a lesbian relationship with another woman at the point of bringing her “lover” to her mother’s funeral, but without her lesbian concubinage being known among her siblings and relatives – at the latest at the funerals, and applying basic common sense a long time before – is completely preposterous. Beside the fact we do not exactly have to do with a shy wallflower here, when things have come to such a point of brazenness if you would pretend with me the relatives didn’t know and – even in this absurd case – wouldn’t know at the funeral at the latest I would seriously ask you what’s wrong with you. From the beginning, it seems to me that basic common sense was the first victim of this controversy. 

Still, the two posts give a clear, detailed explanation of why Father Guarnizo acted in conformity of Canon 915 (which is as to say: why Canon 915 does nothing else than translate in a canonical norm elementary Christian rules of behaviour concerning the Most Blessed Sacrament).  You will find the reading extremely interesting not only because so well written, but because so intrinsically sound.

Fr Anonymous raises a second question, the conformity to Canon law of the measures taken against Fr Guarnizo. I have not dealt about it here, but the argument in favour of Father Guarnizo is not less cogent than in the matter of his denying communion to the lesbian female.

Once again, this squabble reminded me of one of Father Corapi’s most lovable quotes (also to be found in my “quotable Catholic”):

 My grandmother, who had only an eighth grade education, knew more than many theologians because she knew the truth.


Posted on April 9, 2012, in Catholicism, Good Shepherds and tagged , , , , . Bookmark the permalink. 2 Comments.

  1. Smoke of Satan stinking in the Church!

  2. Reblogged this on Mundabor's Blog and commented:

    Reblog of the day

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