From the article.
Several fallacies are present in the statements that homosexuality is connatural to the individual and that its finality is the virtuous love of another person.In the first place, Oliva leaves aside the fact that St Thomas speaks of a corruption of the natural principle of the species which leads the human person to be orientated towards a person of the opposite sex, an orientation that allows human life to be transmitted in the sole framework that is fitting to its dignity: marriage, says Collin. Contrary to what Oliva writes, St Thomas does not designate the origin of this corruption as being in the soul but in habit: an acquired disposition that becomes a second nature. This habit, in opposition to mere biological processes, is on the side of the soul because only the potencies of the soul can be disposed by the repetition of identical acts that create a habit. The same could be said of drug abuse or any other addiction.
In the case of counter-natural sexual pleasure that an individual experiences as connatural, St Thomas considers it to be rooted in a habit that is against reason: which is defined as a vice, a disposition to what is evil, explains Thibaud Collin. St Thomas, in the text quoted by Oliva, is describing the non-natural pleasure some people experience as being natural in an act that is opposed to human nature and therefore to the objective good of man – in this case sodomy – without looking for the source of a psychological type that 19th century psychiatry would later end up calling homosexuality.
The second main point of Oliva s reasoning in view of legitimizing homosexual unions is that this inclination should be accomplished in faithful love that pastors should bless and support: A homosexual couple has a fundamental right to form, because homosexuality is a constitutive component of the individualized nature of two individuals who unite in natural and in some cases in supernatural friendship, writes Oliva. Blessing such couples would help them on their way in fidelity.
Thibaud Collin comments: Here, there is confusion between true friendship and sexual and affective attraction. When Oliva argues that homosexuality, being rooted in the soul, should also express itself and be lived out in the body, he is contradicting the whole of St Thomas teaching on natural moral law and the virtues.
Fr. Oliva, in fact, replaces truth with sincerity: moral truth shows a person s reason the good that should be accomplished by his free acts, that is proper to human nature as God created it, explains Collin, indicating that Oliva reasons inversely: For him, natural law ends up by adjusting to an individual whose natural principle is distorted, according to St. Thomas.
Frankly I agree with you. I believe this Friar is way out there.
Of course someone in the lavender mafia put him up to publishing this tome. Shows their hand a bit.