Mtume Muhammad: Jamii isipotoshwe; Jua huzama katika Chemchemu ya matope Meusi na Mazito

Mtume Muhammad: Jamii isipotoshwe; Jua huzama katika Chemchemu ya matope Meusi na Mazito

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Gavana said:
NDIO UMELETA AYA ???

HUJALETA ANDIKO LOLOTE , LETE TUONE KASEMA NANI HAPO

HAKUNA MAHALI NIMESEMA YESU KAANDIKA BIBLIA
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KASEMA NANI NDIO NINI ,KAMA HUAMINI BIBLIA KANYE MBELE MIMI ANDIKO LOLOTE NDANI YA BIBLIA NALIAMINI BILA KIJALI KASEMA NANI KAMA WEWE UNAVYOAMINI ANDIKO LOLOTE KWENYE QURAN
 
Gavana said:
NA DHAMBI MNASAMEHE 😳😳😳😳😳😳😳😛😛😛😛😛😛



Here are a few, scattered and old discussions of the phenomenon (which some might call a problem):

From 2002:

For more than a decade, now, voices have been heard expressing concern about the growing numbers of gay priests and seminarians.​
Vicars of priests and seminary administrators who have been around awhile speak among themselves of the disproportionate number of gay men that populate our seminaries and presbyterates. They know that a proportionate number of gay priests and seminarians would fall between 5 and 10 percent. The extent of the estimated disproportion, naturally enough, will vary depending on general perceptions, personal experiences, and the frequency of first-hand encounters with self-acknowledged gay priests.​
​
The general perceptions, in turn, are often shaped by various studies and surveys which attempt to measure the percentage of priests who are gay. An NBC report on celibacy and the clergy found that “anywhere from 23 percent to 58 percent” of the Catholic clergy have a homosexual orientation.​
Other studies find that approximately half of American priests and seminarians are homosexually oriented.​
Sociologist James G. Wolf in his book Gay Priests concluded that 48.5 percent of priests and 55.1 percent of seminarians were gay.​
The percentage appears to be highest among priests under forty years of age. Moreover, the percentage of gay men among religious congregations of priests is believed to be even higher. Beyond these estimates, of course, are priests who remain confused about their orientation and men who have so successfully denied their orientation, that in spite of predominantly same-sex erotic fantasies, they insist that they are heterosexual.​

Here’s an attempt to turn gay priests into an asset:

Traditional Catholic theology as summarized in the catechism (No. 1578) states that men are called to the priesthood by God.​
So despite statements that homosexual priests are either a scandal or embarrassment, Catholic belief is that all men called to holy orders are responding to a divine call. (As an aside, it is perhaps unsurprising that in a church that enjoins celibacy on homosexuals, some gay men would choose the celibate life of the priest.) Some have argued that the ordination of homosexuals somehow represents the church in error. But homosexual priests, like heterosexual priests, are ordained through the divine authority of the church, which has that responsibility and right (No. 1578) and, according to traditional Catholic theology, imprints on the priest an indelible spiritual character (No. 1582)​
​
Therefore, one can state that God has called, and is continuing to call, homosexuals to serve as priests in the church and that the church confirms this call through ordination. The question, then, is not whether God is calling homosexual men to the priesthood, but why. Theologically, how might one understand these signs of the times?​
​
The school of suffering. The vast majority of homosexuals in the United States are acquainted with the suffering that comes from being a misunderstood and often persecuted minority. This commences from early adolescence and can continue for the remainder of one’s life.​
Homosexuals are frequent targets of prejudice, ridicule, rejection from their own families and, sometimes, violence. Here, therefore, are men who understand suffering, stigma and frustrationthe very types of experiences that Christian theology teaches can lead one closer to companionship with the Christ who suffers. To use the words heard during Lent, the homosexual is often despised and rejected by others, a man of suffering…one from whom others hide their faces (Isa. 53:3).​
Being schooled in this unique experience of suffering can result in a profound sense of compassion and identification with the most marginalized in society: the sick, the lonely, the refugee, the materially poor, the outcast, the least of my brothers and sisters (Mt. 25).​

Then some challenge the statistics:

Fr. Cozzens claims that statistics show that 50 percent of priests and seminarians are homosexually oriented. A gay culture in the priesthood or seminary, he says, makes it very awkward for heterosexuals, who as a consequence doubt their vocations and withdraw. Seminaries must therefore consider the kind of support that is needed for heterosexual seminarians in a gay culture. We are not told whether the prevalence of homosexual orientation and gay expression is bad or good. Fr. Cozzens seems to suggest that it is simply a fact of life with which we must learn to live. This is very unpersuasive on a number of scores.​
​
First, I do not believe the statistics. The very few surveys and studies that have been done on homosexuality among priests are almost certainly flawed by the factor of self“selection. Those who, for whatever reason, are interested in homosexuality among priests respond at a far higher rate than others.​
Had I received a questionnaire in such a survey, I would not have responded. As for Fr. Cozzens’ depiction of seminarians, I can only say that they must be very different from those whom I have known during fourteen years of seminary work. Are there seminarians who identify themselves as homosexual?​
Certainly. Are there some who are sexually confused and in need of counseling and spiritual direction? Absolutely. But is there a dominant homosexual culture in seminaries that makes life difficult, if not impossible, for heterosexuals? That does not jibe with my experience.​
​
It is very possible that in the 1970s and ’80s there were a significant number of seminarians who were sexually confused, and were encouraged in that confusion by a sexually charged society.​
They were not challenged to harmonize their ideas and their lives with the teaching of the Church, and today some of them are priests. Some are effective and faithfully celibate, while some are actively involved in the gay subculture. The latter pose a very real problem, but the incidence of the problem, I am convinced, is nowhere near the figure proffered by Fr. Cozzens. His claims are both unsupported and irresponsible.​
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Ha ha ha. Embicile

Christina Prince is a Pseudo Name of an
Arab palestian Christian who studed Islam. He has arabic accent. He never show his identity for keeping safe his Family from Muslim terrorists.
Fool fool fool!.

https://www.jamiiforums.com/index.php?threads/1527049/


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Hashpower7113 said:
Ni jambo la aibu kubwa kuona watu wazima, wengine wakiwa wanaheshimika kabisa katika jamii, wakibishana hapa kila mmoja akitaka kuonesha kwamba dini yake ni bora kuliko ya mwingine, wananukuu vifungu na maandiko, mishipa inawasimama, wanatukana, wanakashifu, wanaukataa ukweli kwamba dini ni vyombo vilivyoletwa kwa ajili ya kurahisisha kazi ya kututawala. Wanaukataa ukweli kwamba kwa maelfu ya miaka kabla ya kristo na Muhammad, watu walikuwa wakiishi katika 'kweli'! Acheni ujuha, hizi dini si chochote, utafuteni ukweli ulio ndani yenu na huo ndiyo dini ya kweli, huo ndiyo utakaowaweka huru na kuvunja man-made boundaries zinazowafanya wengi wafe kabla hata ya kulitambua dhumuni lililowafanya wakawepo hapa duniani. Awaken your spirits, awaken your inner truth!
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Hata mpira tumeletewa watu na heshima zao wanabishana Hata kuweka nyuma bond [emoji38] [emoji38] [emoji38] hatuja gombana! wote ni watoto wa mama mmoja [emoji106]

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Gavana said:
Unaendelea kuharisha lakini unashindwa kutuletea aya ambayo Yesu anasema mimi ni Mungu na nimejibandika nyama na kuwa binadamu,

Endelea kuhara
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1. Muhammad allowed his followers to rape captive women:.

In one of the most disturbing hadiths of the Sahih Muslim collection, some of Muhammad's followers came to him with a question about the treatment of captive women. His answer was staggering in its callousness and its implications for later Muslim conduct during war:
"We went out with Allah's Messenger (may peace be upon him) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing "azl" (withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger [Muhammad] (may peace be upon him), and he said: It does not matter if you do not do it (withdraw before climaxing), for every soul that is to be born up to the Day of Resurrection will be born.” (Sahih Muslim 3371, see also Sahih Bukhari 34:176:2229109)


So here we have a group of Muslim men raping captive women while taking care to withdraw before they reach the point of climax. Instead of furiously commanding them to stop such vile conduct and taking the women into his protection, Muhammad cheerfully instructs his followers to do to the women whatever they desired! To make matters even worse, Muslim tradition states that the following verse of the Qur’an was revealed precisely to ease the qualms of Muslim warriors about having sex with enslaved captives:

“Also (prohibited are) women already married, except those whom your right hands possess” (Qur’an 4:24)

So according to the world of Allah if “your right hand possesses” a woman, sex with her is totally lawful even if she is married!


2. Muhammad participated in a massacre where boys were killed simply for having pubic hair.


In the course of his campaigns, Muhammad came across the Jewish tribe of the Banu Qurayza. This tribe surrendered to him. After being disarmed, it was judged that the men of the tribe had to be put to the sword.

Muhammad declared that this was in line with Allah’s judgment (Sahih Bukhari 5:59:447110). He then proceeded to actively participate in the massacre of these unfortunate unarmed men. According to Ibn Ishaq:

Read:
(Guillaume, A. The Life of Muhammad - A Translation of Ibn Ishaq's Sirat Rasul Allah Oxford University Press; 1992, p. 675-676)

“The apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches.”


At least 600 unarmed males were killed in this way. It is clear that this massacre did not only include men of fighting age but also young boys. This is the testimony of a survivor:

“Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.” (Abu Dawud 38:4390)

The common response by Muslim apologists to charges related to this terrible massacre is to point to the alleged treachery of the tribe and to say something along the lines of ‘They deserved it’. This assertion can be challenged, but I will not do so here. I want to, instead, focus on the fact that boys of around 10-11 (the average age of the onset of male puberty) were massacred. The following questions should be asked to those who attempt to defend Muhammad’s actions in this instance:

What influence could these poor children have had on the policies of their elders that would justify their execution?

Why was such an utterly arbitrary measure (looking for pubic hair) used to decide who will die?
Is this kind of rough justice really what we would expect from a ‘perfect example’?


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masoud mshahara said:
Babu unaaribu uzi jikite kwenye maswali na majibu, sio kutuletea vitabu humu ahahahhha ahaahhhhhahaha Ahahahhahahahaahjhhahaja
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masoud mshahara said:
Kumbe mnajadili mambo ambayo katu hamuyajui , kwanini hamuulizi ? WATER (MAJI ) ni Dutu ( substance) ambayo ndani yake inaundwa na kemikali kama Hydrogen na Oksijeni , inaweza kuwa kwenye muonekana wa kimiminika, au gesi au ugumu , hivyo ukisikia maji maana yake tunaangalia muonekana wa kitu hicho
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masoud mshahara said:
Hadithi inasema kufanana au jinsia ? ebu tuanzie hapo kwanza kabla sijakuja kwenye jibu sitaki kurudia rudia jibu
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Kavune tangawizi wewe [emoji15] [emoji12] unataka kusherehesha maneno ya HAQI ya deen ambayo Hata haikuhusu [emoji53] anzisha deen yako kama alivyo anzisha huyu [emoji117]
IMG_20181224_175732_227.jpg


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Gavana said:
NA DHAMBI MNASAMEHE 😳😳😳😳😳😳😳😛😛😛😛😛😛



Here are a few, scattered and old discussions of the phenomenon (which some might call a problem):

From 2002:

For more than a decade, now, voices have been heard expressing concern about the growing numbers of gay priests and seminarians.​
Vicars of priests and seminary administrators who have been around awhile speak among themselves of the disproportionate number of gay men that populate our seminaries and presbyterates. They know that a proportionate number of gay priests and seminarians would fall between 5 and 10 percent. The extent of the estimated disproportion, naturally enough, will vary depending on general perceptions, personal experiences, and the frequency of first-hand encounters with self-acknowledged gay priests.​
​
The general perceptions, in turn, are often shaped by various studies and surveys which attempt to measure the percentage of priests who are gay. An NBC report on celibacy and the clergy found that “anywhere from 23 percent to 58 percent” of the Catholic clergy have a homosexual orientation.​
Other studies find that approximately half of American priests and seminarians are homosexually oriented.​
Sociologist James G. Wolf in his book Gay Priests concluded that 48.5 percent of priests and 55.1 percent of seminarians were gay.​
The percentage appears to be highest among priests under forty years of age. Moreover, the percentage of gay men among religious congregations of priests is believed to be even higher. Beyond these estimates, of course, are priests who remain confused about their orientation and men who have so successfully denied their orientation, that in spite of predominantly same-sex erotic fantasies, they insist that they are heterosexual.​

Here’s an attempt to turn gay priests into an asset:

Traditional Catholic theology as summarized in the catechism (No. 1578) states that men are called to the priesthood by God.​
So despite statements that homosexual priests are either a scandal or embarrassment, Catholic belief is that all men called to holy orders are responding to a divine call. (As an aside, it is perhaps unsurprising that in a church that enjoins celibacy on homosexuals, some gay men would choose the celibate life of the priest.) Some have argued that the ordination of homosexuals somehow represents the church in error. But homosexual priests, like heterosexual priests, are ordained through the divine authority of the church, which has that responsibility and right (No. 1578) and, according to traditional Catholic theology, imprints on the priest an indelible spiritual character (No. 1582)​
​
Therefore, one can state that God has called, and is continuing to call, homosexuals to serve as priests in the church and that the church confirms this call through ordination. The question, then, is not whether God is calling homosexual men to the priesthood, but why. Theologically, how might one understand these signs of the times?​
​
The school of suffering. The vast majority of homosexuals in the United States are acquainted with the suffering that comes from being a misunderstood and often persecuted minority. This commences from early adolescence and can continue for the remainder of one’s life.​
Homosexuals are frequent targets of prejudice, ridicule, rejection from their own families and, sometimes, violence. Here, therefore, are men who understand suffering, stigma and frustrationthe very types of experiences that Christian theology teaches can lead one closer to companionship with the Christ who suffers. To use the words heard during Lent, the homosexual is often despised and rejected by others, a man of suffering…one from whom others hide their faces (Isa. 53:3).​
Being schooled in this unique experience of suffering can result in a profound sense of compassion and identification with the most marginalized in society: the sick, the lonely, the refugee, the materially poor, the outcast, the least of my brothers and sisters (Mt. 25).​

Then some challenge the statistics:

Fr. Cozzens claims that statistics show that 50 percent of priests and seminarians are homosexually oriented. A gay culture in the priesthood or seminary, he says, makes it very awkward for heterosexuals, who as a consequence doubt their vocations and withdraw. Seminaries must therefore consider the kind of support that is needed for heterosexual seminarians in a gay culture. We are not told whether the prevalence of homosexual orientation and gay expression is bad or good. Fr. Cozzens seems to suggest that it is simply a fact of life with which we must learn to live. This is very unpersuasive on a number of scores.​
​
First, I do not believe the statistics. The very few surveys and studies that have been done on homosexuality among priests are almost certainly flawed by the factor of self“selection. Those who, for whatever reason, are interested in homosexuality among priests respond at a far higher rate than others.​
Had I received a questionnaire in such a survey, I would not have responded. As for Fr. Cozzens’ depiction of seminarians, I can only say that they must be very different from those whom I have known during fourteen years of seminary work. Are there seminarians who identify themselves as homosexual?​
Certainly. Are there some who are sexually confused and in need of counseling and spiritual direction? Absolutely. But is there a dominant homosexual culture in seminaries that makes life difficult, if not impossible, for heterosexuals? That does not jibe with my experience.​
​
It is very possible that in the 1970s and ’80s there were a significant number of seminarians who were sexually confused, and were encouraged in that confusion by a sexually charged society.​
They were not challenged to harmonize their ideas and their lives with the teaching of the Church, and today some of them are priests. Some are effective and faithfully celibate, while some are actively involved in the gay subculture. The latter pose a very real problem, but the incidence of the problem, I am convinced, is nowhere near the figure proffered by Fr. Cozzens. His claims are both unsupported and irresponsible.​
Click to expand...
Jesus is Our Way, The Truth and the Life.

Within Sunni Islam, six of these collections eventually came to be regarded as the most reliable:

Sahih Bukhari compiled by Imam Bukhari (died 870 CE)
Sahih Muslim compiled by Muslim bin al Hajjaj (died 875 CE)
Sunan al-Sughra compiled by Al-Nasa’i (died 915 CE)
Sunan Abu Dawood compiled by Abu Dawood (died 888 CE)
Jami al-Tirmidhi compiled by Al-Tirmidhi (died 892 CE)
Sunan ibn Majah compiled by Ibn Majah (died 887 CE)

The first two collections (Sahih Bukhari and Sahih Muslim) are especially important and their contents are regarded as generally sound by the majority of Sunni Muslims.
Shi’a Muslims do not accept the same collections as the Sunni’s. Within Shi’a Islam the so-called ‘Four Books’ are regarded as the most reliable. These are:

Kitab al-Kafi compiled by Muhammad ibn Ya'qub al-Kulayni (died 941 CE)

Man la yahduruhu al-Faqih compiled by Muhammad ibn Ali ibn-e Babuyeh (died 991 CE)

Al-Tahdhib and Al-Istibsar compiled by Abu Jafar Muhammad Ibn Hassan Tusi (died 1067 CE)



The following statements can all be found within the revered pages of Sahih Bukhari and Sahih Muslim:

Eye Popping Prayers: “Abu Huraira reported Allah’s Apostle saying: People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away” (Sahih Muslim 1:863)


A ‘Cure’ that Could Kill You: “Narrated Abu Huraira: Allah’s Apostle said, If a fly fall in the vessel of any of you, let him dip all of it into the vessel and then throw it away, for in one of its wings there is a disease and in the other wing there is healing.” (Sahih Bukhari 7:673)


CAMEL URINE ANYONE? “The Prophet ordered them to go to the herd of camels and to drink their milk and urine.” (Sahih Bukhari 1:234)

Anatomical Differences Between Muslims and Non-Muslims: “Ibn Umar reported Allah’s Messenger as saying that a non-Muslim eats in seven intestines while a Muslim eats in one intestine.” (Sahih Muslim 3:5113) One has to wonder if it hurts when a person converts to Islam and his/her intestines suddenly turns from seven to one?


The hadiths quoted above are just some of the wacky statements from the two most highly respected hadith collections, universally accepted by Sunni Muslims.

Muslims have to acknowledge that Muhammad had some pretty ludicrous and dangerous ideas.





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Gavana said:
HiOTE="Kisoda2, post: 29885866, member: 10866"]Narudia tena unataka andiko lako nilitoe. hutaki kusema ni kitabu gani nitumie.
rudi kasome tena Muhammad Yellow Pages yake kisha utaona alipojibandika nyama.


Sahih Intl - O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better

Yusuf Ali - O People of the Book! Commit no excesses in your religmessenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.
=========
Kama Allah anasema, alikuwa Messenger. Inawezekanaje asiwe na mwili wa nyama? Muhammad was a Messenger, je, hakuwa na mwili wa nyama kama zako au alikuwa transparent kama wanakwe wa kiislimau peponi which you can see through


Hiyo statement ya kijinga haipo kwenye vitabu vyetu. ipo kwenye Yellow Pages za Abdul the stone kisser!
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Mbona unapapatika ? Ni wapi hapo Yesu anasema yeye ni Mungu na àmejibandika nyama na kuwa binadamu??[/QUOTE]
Hivi wewe unaelewa hata hicho kinas=chosemwa na kitabu chako au KOJO la ngamia limekutia upofu huoni kilichoandikwa humo?
Aya ni moja tu hapo watafsir 3 inaongelea Vitu vitau kwenye mtu mmoja:- A Messenger, Word and Spirit. kila mmoja anampamba kivyake.
Sasa na wewe wa 1.5bilion. tuambie hiyo aya ina maanisha nini?
 
Kisoda2 said:
Mbona unapapatika ? Ni wapi hapo Yesu anasema yeye ni Mungu na àmejibandika nyama na kuwa binadamu??
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Hivi wewe unaelewa hata hicho kinas=chosemwa na kitabu chako au KOJO la ngamia limekutia upofu huoni kilichoandikwa humo?
Aya ni moja tu hapo watafsir 3 inaongelea Vitu vitau kwenye mtu mmoja:- A Messenger, Word and Spirit. kila mmoja anampamba kivyake.
Sasa na wewe wa 1.5bilion. tuambie hiyo aya ina maanisha nini?[/QUOTE]


Lisoda hujapata kojo la punda la askofu wako leo ???

Hapo ndio Yesu anasema yeye ni Mungu na àmejibandika nyama na kuwa binadamu??
 
mgen said:
Swafan jembe hadi baba fatuma kila akipangusa big g. Imemganda mbaa [emoji4] afu aishà hakululia yule[emoji117] View attachment 985810 [emoji38] [emoji38]

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MASHAHIDI WA NINI NA PADRI MWENZAKO KAJITANGAZA HAPO , TUNAKUSUBIRI WEWE


Traditional Catholic theology as summarized in the catechism (No. 1578) states that men are called to the priesthood by God.

MNASEMA MUMEITWA NA MUNGU MUIFANYE KAZI, WASIWASI WA KAZI GANI

TUTANGAZIE KAMA PADRI MWENZAKO HUYU


Catholic priest comes out as gay, gets a standing ovation
 
2013 said:
Jesus is Our Way, The Truth and the Life.

Within Sunni Islam, six of these collections eventually came to be regarded as the most reliable:

Sahih Bukhari compiled by Imam Bukhari (died 870 CE)
Sahih Muslim compiled by Muslim bin al Hajjaj (died 875 CE)
Sunan al-Sughra compiled by Al-Nasa’i (died 915 CE)
Sunan Abu Dawood compiled by Abu Dawood (died 888 CE)
Jami al-Tirmidhi compiled by Al-Tirmidhi (died 892 CE)
Sunan ibn Majah compiled by Ibn Majah (died 887 CE)

The first two collections (Sahih Bukhari and Sahih Muslim) are especially important and their contents are regarded as generally sound by the majority of Sunni Muslims.
Shi’a Muslims do not accept the same collections as the Sunni’s. Within Shi’a Islam the so-called ‘Four Books’ are regarded as the most reliable. These are:

Kitab al-Kafi compiled by Muhammad ibn Ya'qub al-Kulayni (died 941 CE)

Man la yahduruhu al-Faqih compiled by Muhammad ibn Ali ibn-e Babuyeh (died 991 CE)

Al-Tahdhib and Al-Istibsar compiled by Abu Jafar Muhammad Ibn Hassan Tusi (died 1067 CE)



The following statements can all be found within the revered pages of Sahih Bukhari and Sahih Muslim:

Eye Popping Prayers: “Abu Huraira reported Allah’s Apostle saying: People should avoid lifting their eyes towards the sky while supplicating in prayer, otherwise their eyes would be snatched away” (Sahih Muslim 1:863)


A ‘Cure’ that Could Kill You: “Narrated Abu Huraira: Allah’s Apostle said, If a fly fall in the vessel of any of you, let him dip all of it into the vessel and then throw it away, for in one of its wings there is a disease and in the other wing there is healing.” (Sahih Bukhari 7:673)


CAMEL URINE ANYONE? “The Prophet ordered them to go to the herd of camels and to drink their milk and urine.” (Sahih Bukhari 1:234)

Anatomical Differences Between Muslims and Non-Muslims: “Ibn Umar reported Allah’s Messenger as saying that a non-Muslim eats in seven intestines while a Muslim eats in one intestine.” (Sahih Muslim 3:5113) One has to wonder if it hurts when a person converts to Islam and his/her intestines suddenly turns from seven to one?


The hadiths quoted above are just some of the wacky statements from the two most highly respected hadith collections, universally accepted by Sunni Muslims.

Muslims have to acknowledge that Muhammad had some pretty ludicrous and dangerous ideas.





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Click to expand...



CATHOLICS BUY UP REV.’S BOOK ABOUT GAY PRIESTS


A book that suggests the Catholic priesthood is becoming a gay profession has quietly become a bestseller among priests and Catholics.

Copies of “The Changing Face of Priesthood,” written by the Rev. Donald B. Cozzens, have sold out of many Catholic bookstores – and currently ranks 64th on Amazon.com’s bestseller list.

“It’s doing pretty well. Not super-duper, but not badly at all,” Sister Joshua, who works at the Catholic book store Pauline Books and Media on East 52nd Street, said yesterday.

“We sold our copies and had to order it a couple of times.”

The book is a hard look at the church written by a respected priest, the head of the St. Mary Seminary and Graduate School of Theology in Cleveland who previously penned a book on priestly spirituality.

“Priests are talking about it,” the Rev. Frank J. McNulty of Newark, who represented U.S. priests in a 1986 meeting with the pope, told The Boston Globe.

“Some critics are saying, ‘Why is he jumping on this stuff? But I think it’s good for priests to read a book that’s honest.”
In the book, Cozzens says that priests have “lost their once unquestioned authority” and “today stand awash in a floodlight of suspicion in the eyes of contemporary American culture.”

Cozzens blames the Vatican’s unwillingness to talk about the culture of celibacy imposed on priests and that “recent clerical scandals of sexual misconduct with young boys have severely tarnished their collective reputation.”

Cozzens, who did not conduct his own studies, says he gleaned the information first-hand and from published articles.
“At issue at the beginning of the 21st century is the growing perception – one seldom contested by those who know the priesthood well – that the priesthood is or is becoming a gay profession.”

He also asserts that the number of gay seminarians who have “sexual contacts and romantic unions” is high enough to make some straight seminarians very uncomfortable.

New York Archdiocese spokesman Joe Zwilling said he hasn’t read the book – nor does he know anyone, including incoming Bishop Edward Egan, who has.

But Zwilling says he doesn’t have to read the book to take umbrage at its message that the priesthood is becoming a gay profession.

“I don’t think that’s true. I don’t know what studies he might be looking at, but unless he’s got something backing that up, no one can say that’s what priests are.”
 
Gavana said:
MASHAHIDI WA NINI NA PADRI MWENZAKO KAJITANGAZA HAPO , TUNAKUSUBIRI WEWE


Traditional Catholic theology as summarized in the catechism (No. 1578) states that men are called to the priesthood by God.

MNASEMA MUMEITWA NA MUNGU MUIFANYE KAZI, WASIWASI WA KAZI GANI

TUTANGAZIE KAMA PADRI MWENZAKO HUYU


Catholic priest comes out as gay, gets a standing ovation
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Shukuru JF hiki kisa cha muhammad kuchapiwa na swafan ungekufa bila kukijua[emoji4] wee si unajifanya jinga kindaki ndaki mgeze mudi Leo nawe uchapiwe [emoji38]

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Gavana said:
CATHOLICS BUY UP REV.’S BOOK ABOUT GAY PRIESTS


A book that suggests the Catholic priesthood is becoming a gay profession has quietly become a bestseller among priests and Catholics.

Copies of “The Changing Face of Priesthood,” written by the Rev. Donald B. Cozzens, have sold out of many Catholic bookstores – and currently ranks 64th on Amazon.com’s bestseller list.

“It’s doing pretty well. Not super-duper, but not badly at all,” Sister Joshua, who works at the Catholic book store Pauline Books and Media on East 52nd Street, said yesterday.

“We sold our copies and had to order it a couple of times.”

The book is a hard look at the church written by a respected priest, the head of the St. Mary Seminary and Graduate School of Theology in Cleveland who previously penned a book on priestly spirituality.

“Priests are talking about it,” the Rev. Frank J. McNulty of Newark, who represented U.S. priests in a 1986 meeting with the pope, told The Boston Globe.

“Some critics are saying, ‘Why is he jumping on this stuff? But I think it’s good for priests to read a book that’s honest.”
In the book, Cozzens says that priests have “lost their once unquestioned authority” and “today stand awash in a floodlight of suspicion in the eyes of contemporary American culture.”

Cozzens blames the Vatican’s unwillingness to talk about the culture of celibacy imposed on priests and that “recent clerical scandals of sexual misconduct with young boys have severely tarnished their collective reputation.”

Cozzens, who did not conduct his own studies, says he gleaned the information first-hand and from published articles.
“At issue at the beginning of the 21st century is the growing perception – one seldom contested by those who know the priesthood well – that the priesthood is or is becoming a gay profession.”

He also asserts that the number of gay seminarians who have “sexual contacts and romantic unions” is high enough to make some straight seminarians very uncomfortable.

New York Archdiocese spokesman Joe Zwilling said he hasn’t read the book – nor does he know anyone, including incoming Bishop Edward Egan, who has.

But Zwilling says he doesn’t have to read the book to take umbrage at its message that the priesthood is becoming a gay profession.

“I don’t think that’s true. I don’t know what studies he might be looking at, but unless he’s got something backing that up, no one can say that’s what priests are.”
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Even "Hafsi an asim" the Thief and Untrustworthy muslim scholar is the World's best selling Qur'an. What do you think?.

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