(...) There is no instance in the Church’s history in the post-Constantinian era when she hasn’t accommodated herself to powerful political and cultural trends. I strongly believe that Catholicism provides an enduring witness to the truths of the faith. But it tends to work from within as leaven rather than from without as a radical alternative.
(...) I fear many Catholic leaders, including the pope, perhaps, think they can forge a concordat with the sexual revolution that won’t damage the Church’s witness to the Gospel. We can certainly muddle along—and we will. Catholicism in the West is not an institution designed to be a protest movement. There will be compromises, accommodations, and, sadly, moments of collaboration. But we cannot set ourselves up to do business with the sexual revolution. For if a man or a woman’s body—or his or her status as a married person, or his capacity to be a father or hers to be a mother—doesn’t matter for his or her sex life, why, then, should anyone imagine that the body of the Son of God matters, whether it is in a manger, on a cross, risen, or fully and really present under the signs of bread and wine?