However, as this post shows, I do have an interest in the Sacrament. Besides, since Dr. Peters (see below) has made this a matter of canon law, I should think that an interested outside observer should be able to look at the arguments for himself.
I want to add that the Catholic leaders of Washington, D.C. should consider that their handling of this is a scandal, in the technical sense, to traditionally minded non-Catholics. To be clear, I have many reasons (which I don't intend to go into) for not accepting the claims of the Roman Catholic Church. But this bad treatment of a faithful priest trying to protect the sacrament from profanation by an open and proud lesbian is yet an additional reason. The hierarchy here, so far from preserving truth (which is truth on their own terms) is placing itself on the side of those who wish to destroy the Church and on the side of a woman who set out to persecute a real Catholic priest.
Now, you can read here Dr. Peters's learned disagreement with Fr. Guarnizo's refusal to give Holy Communion to Johnson. The nub of it appears to be that Peters believes that, despite the fact that Johnson lives openly with another woman as a lesbian and bragged about this fact on purpose to the priest ahead of time, Fr. Guarnizo could not really have known that her sin was "obstinate, manifest, and persevering."
Ironically (at least ironically in my opinion) Dr. Peters apparently thinks a priest could be justified in withholding Holy Communion from a person who was in "gravely immodest dress," because that would mean that the person was "objectively indisposed" to receive the Sacrament, but not from Johnson, who was running an obvious sodomite set-up of Fr. G. and bragged about her lifestyle.
That's pretty striking. In this day and age, when gravely immodest dress is so common, a devout Catholic young woman who had received poor guidance concerning her clothing (and I gather there are a lot of these out there) might approach the rail in, comparatively speaking, all innocence to receive the Sacrament, and Dr. Peters's argument would support denying it to her, while Peters supports the punishment of Fr. G. for refusing it to a hardened sexual sinner who boasted ahead of time of her sinful lifestyle and clearly indicated her intent to continue therein!
Without belaboring the point too much, let me just say that if a person who is living in open sexual sin approaches a priest ahead of time and introduces deliberately in conversation the fact that he is living with a mistress (whom he has brought with him), with a male lover, or a woman with a lesbian lover, this seems pretty obviously to count as showing the sin to be obstinate, manifest, and persevering. It should not be necessary for the priest to have known the person for a long time for such an open declaration to be sufficient evidence on this point. This seems only logical.
Finally, here is a thought experiment that I posted at a different blog. I think it says it all. If Dr. Peters or those who agree with him want to maintain his argument, they're going to have to show some relevant differences here, and I think they're going to have a hard time doing that. Or else they could just bite the bullet and say that this priest, too, would be "breaking canon law." Which, to put it mildly, should call either the present state of canon law or their interpretation thereof into question.
Imagine that the U.S. slides further into debauchery and that pedophilia is legalized. Now imagine that a man shows up at his mother’s funeral mass with a 7-year-old boy in tow, whom he introduces with a proud smirk to some target Fr. G., before the service, as, “My boy lover (isn’t he beautiful?).”Can we be done now?
Based on this learned analysis of canon law that we are hearing about, is this hypothetical Fr. G. breaking canon law if he refuses to give the Sacrament to this man when he approaches the rail?