15d • General discussion 🎖️
True Catholicism
Within the Catholic Church, something decisive is occurring, not in theory but in practice, not in press releases but in parish halls, chancery offices, seminaries, and sanctuaries. More and more traditional Catholic churches are no longer merely uneasy with LGBTQ activist groups and ideologies operating under Catholic roofs; they are actively refusing them entry, removing them where they already exist, and drawing unmistakable boundaries where ambiguity once lingered. This is not hypothetical. It is happening now, quietly, steadily, and with increasing confidence.
Across dioceses, pastors and bishops are recognizing that LGBTQ groups, philosophies, and ideological frameworks are not neutral pastoral aids but carry with them an entire moral anthropology fundamentally incompatible with Catholic teaching. As a result, parishes are declining to host LGBTQ advocacy meetings, refusing the use of parish facilities for identity-based ministries that reject chastity, and prohibiting pride symbolism or activist literature on church property. Parish bulletins are being cleaned, resource tables cleared, and websites revised so that nothing remains that implies Church endorsement of ideologies that contradict the Catechism. In some parishes, ministries once operating under euphemistic titles such as “inclusion” or “affirmation” have been formally dissolved after review by diocesan authorities.
Resistance takes many forms, and it is growing. Some churches resist by policy: written diocesan directives now explicitly state that parish ministries must conform to Catholic moral teaching in both doctrine and practice, and that groups promoting sexual identities or behaviors contrary to Church teaching may not meet on church grounds or represent themselves as Catholic. Other churches resist by structure: parish councils and ministry leaders are required to sign statements of fidelity affirming adherence to Catholic teaching, making it impossible for activist groups to remain without openly contradicting the faith they claim to inhabit. Still others resist by formation: priests preach clearly on human sexuality, confession is emphasized, and catechesis is strengthened so that confusion has less room to take root.
In places where LGBTQ groups were previously allowed, removal is not chaotic or cruel; it is deliberate and corrective. Pastors meet privately with leaders, explain that the group’s aims are incompatible with Catholic doctrine, and formally withdraw permission to operate under the parish name. Meeting spaces are reassigned. Parish communications are updated. In some cases, diocesan oversight ensures that this process is carried out uniformly so that no parish becomes an ideological island drifting away from the Church. The message is firm but restrained: you are welcome to attend Mass, but you may not reshape the Church to reflect an ideology she does not hold.
What is striking is the momentum. Increasing numbers of churches are recognizing that silence was interpreted as consent and that neutrality functioned as surrender. They are now correcting course. This is not driven by hostility toward persons, but by clarity about mission. The Church exists to save souls, not to mirror cultural movements. Identity-based ideologies demand affirmation without conversion; Catholicism demands conversion rooted in love. These two visions cannot coexist indefinitely within the same sanctuary without one eroding the other.
Command the mind to confront the paradox: a Church accused of exclusion is, in fact, guarding the very thing that makes her capable of true welcome. If she loses her moral coherence, she loses her healing power. If she abandons her teachings to appease the age, she becomes merely another institution of affirmation, unable to offer redemption. Traditional churches understand this instinctively. They resist not because they hate, but because they love too deeply to lie.
And so the resistance continues, not loudly, not theatrically, but persistently. Doors once left ajar are being closed. Lines once blurred are being redrawn. The fringe is being identified as fringe, no longer mistaken for the faith itself. The Church, ancient and stubbornly alive, is doing what she has always done when pressured to become something else: she is remembering who she is and acting accordingly.
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