Posted on 12/12/2025 10:43:27 AM PST by ebb tide
This newly “discovered” book seems to perpetuate all-too-familiar patterns already detectable in Fernández’s erstwhile contentious writings regarding sexuality and mysticism. I shall spare readers from the highly graphic (in fact, I would consider even pornographic) descriptions of the text here. As Haynes detailed:
“...the 2002 book by then-Fr. Fernández in Argentina appears at least textually to be a sequel to his 1995 work “Heal me with your mouth: the Art of Kissing.” The 1995 book courted immense controversy due to its repeatedly sexually suggestive and explicit content, the inclusion of unmistakably erotic and often ambiguous sexual relationships in which the genders of the participants are unspecified.”
This scandalous book tries to act as a psychological aid, claiming to offer guidance toward inner “healing”. Nonetheless, as with Fernández’s other notorious books, this publication is like a chip of the old block, encapsulating a treatment of “sensuality” that focuses unnecessarily on topics like bodies, clothing, and the appeal of others’ bodies with pornified argots that reek of eroticization rather than divinely inspired moral counsel.
In short, the tone and content throughout the book exalting the aestheticization of human sexuality evidently breaches the Catholic Church’s perennial rejection of lustful voyeurism and curiosity.
Moreover, instead of issuing a dire warning against near occasions of sin and the objectification of people, various excerpts from “Why can’t I finish healing myself?” appear to glorify and promote sinful behaviors when looking at others. In short, the tone and content throughout the book exalting the aestheticization of human sexuality evidently breaches the Catholic Church’s perennial rejection of lustful voyeurism and curiosity.
Additionally, the contents of this newly unearthed book seem to be in sync with Fernández’s past and subsequent publications regarding “spirituality and sensuality.” His 1995 book “Heal Me with Your Mouth: The Art of Kissing” and his 1998 “Mystical Passion: Spirituality and Sensuality” have raised eyebrows and serious moral questions for their sexually explicit material.
Together with the other two, “¿Por qué no termino de sanarme?” once again reinforces a predictable pattern in which Fernández conflates key themes of Christian mysticism and union with God with sexual experiences.
For readers striving to be faithful to Catholic teachings on morality and sexuality, Fernández’s recently unearthed book is not solely a stylistic literary concoction but a grave scandal.
In the very words of Our Lord Jesus Christ Himself in the Gospel (Matthew 18:6):
“But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea. Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh. And if thy hand, or thy foot scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire.”
The Catholic Church has long since taught that scandal happens when one’s words or actions cause others to sin. The erotic writings of Fernández, despite claiming to be a prelate of the Church, do exactly that, particularly among young and poorly formed readers.
As a prince of Holy Mother Church, Fernández has a huge moral obligation to soberly teach his flock about the Catholic view of chastity, modesty, and the seriousness of sexual sin. Rather, his past books, with their suggestive and equivocal language that trivializes sensual curiosity and occasions of sexual sin, do just the opposite. When Fernández’s purported instructional texts encourage readers to think of erotic images instead of the virtue of purity, they discourage readers from attaining the purity of heart that is the condition for “seeing God.”
Given the solemn nature of the DDF’s mission in the Church, faithful Catholics can and should ask if Fernández has clearly and unambiguously retracted his questionable writings, and whether he is even fit to be Prefect of the DDF in the first place!
“Blessed are the pure in heart, for they shall see God.” (Matthew 5:8)
The very fact that Fernández was installed as the Prefect of the Dicastery for the Doctrine of the Faith (DDF) (hitherto the Congregation for the Doctrine of the Faith) is in itself a matter of utmost concern for Catholics, to say the least. The prefect of the DDF is not simply an individual prelate or theologian; rather he is the main person in charge of articulating the Church’s teaching on faith and morals. This office does not only require theological proficiency, but also a proven track record of doctrinal clarity, pastoral prudence, and personal fidelity to the Church’s moral teachings.
Besides, the Vatican’s reticence regarding Fernández’s sordid publications from his official curriculum vitae at the time of his nomination raises more questions. Faithful Catholics can reasonably ask why, if Fernández’s writings are fully compatible with traditional Catholic Church teaching and pastoral prudence (bearing in mind the delicate nature of the virtue of purity), they were not transparently named along with his other publications.
Hiding Fernández’s tendentious writings also undermines Catholics’ trust in the Vatican authorities (and by no means am I implying that the Pope himself is necessarily and actively involved in the cover-up).
Faithful Catholics can reasonably ask why, if Fernández’s writings are fully compatible with traditional Catholic Church teaching and pastoral prudence (bearing in mind the delicate nature of the virtue of purity), they were not transparently named along with his other publications.
Rather, it seems like Catholics are supposed to simply accept Fernández’s instructions on doctrinal and moral issues, while crucial aspects of his past are kept in the dark.
Having said all these, faithful Catholics are not being disloyal to Holy Mother Church by raising these concerns; rather, they are doing their duty, also acknowledged in the Canon Law of the Catholic Church, to voice legitimate concerns to their pastors, including about church appointments that may impact the integrity of doctrine transmitted.
Given the solemn nature of the DDF’s mission in the Church, faithful Catholics can and should ask if Fernández has clearly and unambiguously retracted his questionable writings, and whether he is even fit to be Prefect of the DDF in the first place! After all, Fernández’s downplaying of the Blessed Virgin Mary’s role as “Co-Redemptrix”, the sure guarantee in the fight against impurity, is in itself highly telling of whether this man is truly following the footsteps of Our Lord Jesus Christ!
Posing such pertinent questions and calling for accountability is not an attack on the Catholic Church (God forbid that this happens), but a humble plea that the Vatican take heed and ensure that those in charge of safeguarding the Deposit of Faith display the moral sobriety relevant to and necessary for their office. The stakes are high for the Vatican; including the Faith of millions of Catholics who look to Rome for clarity, not confusion or contradiction. Silence and inaction would only hurt the Catholic Church, the Mystical Body of Our Lord Jesus Christ, even more.
Maria, Mater Ecclesiae, ora pro nobis.
Ping
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