We put up this article last Oct. 27th--we did not write it ourselves. It deserves a reprinting. Take a look and see if it doesn't sound familiar. Even if you don't read the whole article, be sure to scroll down to the "Suppressing (Closing) Parishes" section, which we put in italics for you. You will see that the scandals and the agenda demonstrated by our current bishop are not new in the history of the American Catholic Church, only the latest attack on Holy Mother Church. Apparently, the power hungry nature of the American bishopric is notorious and long standing. We put in bold the most relevant information so you can easily skim. However we highly recommend you read it carefully. This article is so eerily familiar and gives important background to our current situation, despite its being written about 14 years ago. It may also be read here.

ZAP! YOUR CHURCH IS RENOVATED!
SLAM! YOUR PARISH IS CLOSED! Duane Galles

---

[The following article is drawn from legal opinions and pleadings in the files of the St. Joseph Foundation. The primary contributor is Duane Galles. The editing and a small portion of the text is Charles M. Wilson's and he accepts full responsibility for any flaws.]

We know that Christ's Church is not a democracy and we acknowledge that those who exercise the ministry of governance are not accountable to those they govern. We understand also that the faithful are obliged to follow whatever legitimate authorities determine as leaders of the Church, but the above two citations--and lots of others which could be used--tell us quite a lot about the way in which ecclesiastical authority should be exercised. Unfortunately, there have been times during the 2,000 year history of our Church when these principles have been honored more in the breach than the observance. Perhaps the Fathers of the Second Vatican Council had this in mind when they said:

"By the power of the Holy Spirit the Church is the faithful spouse of the Lord and will never fail to be a sign of salvation in the world; but it is by no means unaware that down through the centuries there have been among its members, both clerical and lay, some who were disloyal to the Spirit of God. Today, as well, the Church is not blind to the discrepancy between the message it proclaims and the human weakness of those to whom the Gospel has been entrusted. Whatever is history's judgment on these shortcomings, we cannot ignore them and we must combat them earnestly, lest they hinder the spread of the Gospel" (Pastoral Constitution on the Church in the Modern World, <Gaudium et Spes>, No. 43).

When we think about this, most of us will recall those sad moments in history when priests, bishops and even some popes were guilty of grossly scandalous conduct and showed themselves to be unworthy of their offices.

But we might also consider those times when Church leaders exhibited other less spectacular weaknesses such as capriciousness, arrogance, cruelty, duplicity, intransigence and authoritarianism. When linked to conditions which have frequently permitted the exercise of power with unrestrained discretion on the part of ecclesiastical authorities, we can rightly wonder if these flaws have not over time caused more harm to the Church and the loss of more souls than the excesses of the likes of John XII, Benedict IX and Alexander VI. It is this exercise of discretionary authority by bishops or their bureaucrats which has resulted in recent heated controversies over many issues, prominent among them being--especially in the United States and Canada--the renovation of parish church buildings and the closure of parishes.

Before proceeding to the consideration of these particular issues, it would be worthwhile to take just a glance at how episcopal discretion has been exercised in the United States and those parts of Canada where English is the predominant language. Going back to the end of the eighteenth century, we see that both had very few Catholics and that, coupled with the difficulties in communication, resulted in Rome taking a more or less "out of sight, out of mind" attitude. In sum, the day-to-day governance of the dioceses was, for better or worse, left almost entirely in the hands of the bishops.

Anyone who holds a position of authority, subject only to a distant and not overly concerned higher authority, is tempted to exercise power not in a spirit of service but often arbitrarily and sometimes abusively. We see an example of this in the nineteenth century when the American bishops, at the First Plenary Council of Baltimore in 1829, attempted by decree to overstate the obligation of obedience of diocesan priests to their bishops and, in effect, reduce them to the condition of religious priests with respect to their superiors. Although, thankfully, the Holy See did intervene to suppress that decree, the bishops resourcefully employed other means to achieve the same end.

Throughout the nineteenth century, the American bishops refused to erect canonical parishes and thereby prevented diocesan priests from acquiring the rights and security of tenure conferred on pastors by the universal law of the Church. Unlike priests in the Catholic countries of Europe, their American counterparts were canonically merely rectors of missions with delegated instead of ordinary powers which could be withdrawn at the pleasure of the bishops.

Indeed, then, the power of the American bishop over his clergy was awesome. He could appoint, remove, transfer and discipline them at will. He controlled their compensation and regulated their lifestyle to an extent and in a manner that no European bishop would have dared. The situation was such that even Pope Pius IX could joke about it. When asked one day by a supplicant for a favor, the pontiff reportedly replied: "What you ask is not in my power to grant, but there is an American bishop in town. Go ask him!"

Another contributing element was the fact that not only were the American bishops subject to little restraint by the Holy See, they were not subject to the type of influence which certain civil authorities could employ in Europe. Centuries of intricate relations between state and Church on that continent resulted in many constraints upon ecclesiastical authority that were never implemented in North America. One example was the right of presentation, or the right of civil governments to propose candidates for Church offices. Even the election of popes could be influenced, as happened in this very century when the Emperor of Austria exercised his right of veto and blocked the election of Cardinal Rampolla as pope in 1903.

An important and beneficial change took place with the promulgation of the 1917 Code of Canon Law, which instantly transformed the "missions" in North America into canonical parishes and thereby transformed their "rectors" into pastors, with all the protections of the law. An even more sweeping change flowed from the ecclesiology of Vatican II, which reemphasized the notion of authority as a ministry of service rather than one of power.

We see this reformed ecclesiology made present in the law in several ways. In 1967 Pope Paul VI in his apostolic constitution, <Regimini Ecclesiae Universae,> created the Second Section of the Supreme Tribunal of the Apostolic Signatura to enforce the rights of Christ's faithful even against public ecclesiastical authorities. Sixteen years later, the revised Code of Canon Law, in contrast to its predecessor, codified the rights and duties of the faithful. Perhaps the most important of the 1752 canons in the new Code is number 128, which states that "Anyone who unlawfully inflicts damage upon someone by a juridic act, or indeed by any other act placed with malice or culpability, is obliged to compensate for the damage inflicted." This means that the arbitrary and capricious use of discretionary power is no longer acceptable under the 1983 Code.

The Effects Of The Reforms

While the reforms of Vatican II and the 1983 Code look good on paper, the sad fact is that one can see few positive changes on the parish and diocesan level. Aside from the historical reality that change sometimes takes place very slowly in the Church, our conclusion is that there are three reasons for this: (1) Since Vatican II, the concept of "collegiality" has become something of an obsession and the Holy See has been extremely reluctant to interfere-even when there are good reasons to do so-in diocesan affairs. (2) Too many bishops in the United States and Canada have allowed their authority to be undermined by "experts" on their staffs. (3) The canon 221, 3 of the 1983 Code stated that the "Christian faithful can legitimately vindicate and defend the rights which they enjoy in the Church before a competent ecclesiastical court in accord with the norm of law," but the Code says very little as to how this theoretical right can be put into practice.

There are others who have come to similar conclusions, not all of whom may share our theological views. One, for example, was Fr. Joseph A. Komonchak, Associate Professor of Religion and Religious Education at the Catholic University of America, who said;

"More than a few lay people have noted that their rights to participation in the Church have not always been better respected by the addition to the traditional clerical hierarchy of a new and larger body of "professionals" and "experts". It is an occupational hazard of bureaucrats to believe that they know better than the people in the field how things should be done. And if they turn to management theories elaborated for business and government for ideas on how to plan for the Church's future, it is not surprising to hear complaints that the Church appears much more like a giant and impersonal organization than like a living community of brothers and sisters-a complaint, by the way, that by no means is aimed only at episcopal or papal targets" (<Origins>, April 2, 1987, p. 378).

A prominent American canonist has added a legal dimension to Fr. Komonchak's observation and applied it to parishes, which are often the victims of those "professionals" and "experts."

"Parishes and other local congregations are not branch offices or local outlets of a central corporation, like banks or auto agencies or service stations. They are unique communities of Christian people. They are authentic Churches, just like those described in the New Testament (in Jerusalem, in Antioch, in Corinth, in Ephesus), and they must be respected as such. The Church is "built up from below" by these local communities of God's people...

Sometimes the impression is given that the parishes exist for the sake of the diocese, when just the opposite is true. The organization and governance of the Church is most often stated and interpreted by those in diocesan offices. They subtly begin to believe that their functions are primary, and that they represent the first and most important level of the Church's life' since they are more immediately related to the bishop's authority. They gradually come to consider parish communities as derivative and secondary, almost as managerial units. They speak of planning for "clusters of parishes" or "pastoral zones of the diocese" (meaning that they are preparing to suppress or merge parishes) and of reorganizing local communities for reasons of more efficient use of personnel and financial resources. [In a footnote, the author adds, Economy and efficiency are praiseworthy, but the dignity and quality of local communities is even more important. Ed.] They relate to the local churches in the same ways that corporate executives of Safeway and McDonalds relate to their local stores.

No one is baptized in a chancery office. People enter the Church, grow in faith, give praise to God, and lend loving assistance to their neighbors in parishes and other local communities. These local congregations of the faithful have a proper and authentic autonomy which must be respected> ("The Vindication of Parish Rights," by James A. Coriden, <The Jurist> 54 (1994), pp. 23-24).

Much more along these same lines could be said, but we believe Frs. Komonchak and Coriden have adequately and fairly summarized, for the purposes of this discussion, the atmosphere that prevails in the majority of dioceses in North America.

Renovation Of Church Buildings

We must admit that church buildings are places of worship, not museums, and that hardly any, including St. Peter's Basilica, never undergo some changes. Even so, the many "horror stories" in our case files and those we have seen elsewhere confirm that most "renovations" go far beyond--and in some cases are even contrary to--the legal norms. And this is not a problem that has arisen recently. Almost twenty five years ago, the Holy See issued the following sound advice: "<Mindful of the legislation of Vatican Council II and of the directives in the documents of the Holy See, bishops are to exercise unfailing vigilance to ensure that the remodeling of places of worship is carried out with the utmost caution>" (Congregation for Clergy, Circular Letter <Opera artis>, April 11, 1971).

Virtually all renovation projects are grounded in what the parishioners are told are the needs of the reformed Vatican II liturgy. In fact, they are often motivated by erroneous interpretations of liturgical law arising from the Council's Constitution on the Liturgy, <Sacrosanctum concilium> (SC). Three key concepts of SC, it seems, are commonly misinterpreted and misapplied. This, in turn, has motivated the iconoclasm and destruction of so much cultural church property in the United States and Canada.

The first key concept which has been misinterpreted and misapplied is <participatio actuosa> of SC. It has been mistranslated as "active participation" which, in English, can imply that for participation to be genuine it must involve physical activity. For a proper understanding of the phrase, one can paraphrase the original Latin of the 1958 instruction, <De musica sacra>, to say that participation ought to be internal and, certainly, exercised with a spirit of piety and heartfelt affection. Given this understanding of the concept, "actual participation" might be a more accurate translation. In any event, the liturgical "establishment's" understanding has had pernicious consequences, such as the attentive assistance at Mass and participation in the changes in posture or responses being dismissed by some liturgists as inadequate. Thus, communion rails are destroyed, altars thrust forward like theaters-in-the-round, statues are removed and the Blessed Sacrament banished, since their presence would inhibit a maximum of activity, which inevitably deteriorates into mere busyness.

The second concept misinterpreted is that of <nobilis pulchritudo> (noble beauty) of Article 124 of SC, which has often been translated as "noble simplicity." In the name of "simplicity," altars have been smashed, statues trashed, paintings whitewashed, organs silenced and the ignoble--burlap vestments and crude ceramic vessels, for example--introduced into the temple to serve as its ornaments.

The third concept misunderstood is that of the common priesthood of the laity. In advancing this notion beyond its proper scope, some liturgists demand the abolition of any distinctions whatever between the sacred minister and the laity. Thus, any physical barriers between them are taboo. Communion rails are especially hated and any physical reminder of a "holy of holies" must go, so hordes of lay functionaries can swarm in and out of the "sanctuary."

In addition to the physical renovations themselves, the methods by which they are inflicted are of equal or even greater concern. The "process" leading up to the actual arrival of the bulldozers begins with the appearance of the ubiquitous "experts" and "professionals" who tell the people only what they are supposed to hear. Glossy, one-sided hand-outs are distributed at "listening sessions" while the people are assured that "no final decisions have been made." Usually, a renovation committee consisting of carefully selected parishioners emerges' to announce the final plans, while any alternative suggestions or proposals are stifled by whatever methods-gentle or not so gentle-that circumstances require. There are no credible estimates that we know of as to how much money has been wasted over the last thirty years on needless renovations of North American church buildings, but it must be in the hundreds of millions, or perhaps billions, of dollars.

To close this part of the discussion on a hopeful note, there is a rather remote but growing possibility that (if our prayers are answered) most of the renovations may eventually have to be undone. The first signs of a true "reform of the reform" may have appeared and are reported on page two of this issue. Should this come to pass, even more billions will be needed to set things right. But, we suspect, the people will not mind putting up the money.

Suppressing (Closing) Parishes

Just as we admitted that places of worship cannot remain unchanged forever, we must concede that not every parish has a right to perpetual existence. Acknowledging this general rule, though, does not mean that we have to agree with every suppression decreed by every chancery.

There is one very important difference between renovating church buildings and suppressing parishes. Buildings, of course, do not in themselves have rights and the renovation, or even destruction, of a parish church does not alter the legal status of the parish, which has what is called a juridic personality. In other words, a juridic person in canon law is roughly equivalent to a corporation in secular law. And like a corporation, a juridic person has rights and duties under the law. The primary and fundamental right of any person, natural or legal, is to existence. Father Coriden puts it this way:

"Once a stable community of faithful people has taken shape, it has the right to canonical recognition (e.g., first as a mission or quasi-parish, then as a parish; c. 516). Once established as a parish, the community possesses juridic personality and is, nature sue perpetual (cc. 515, #3; 120, #1). In other words, the parish should remain in existence until overwhelming reasons for its alteration or suppression are clearly demonstrated."

After hearing about or becoming directly involved in parish suppression cases throughout the country, we have yet to see a single example of "overwhelming" reasons. Indeed, virtually all suppressions--and absolutely all which are contested by the parishioners--are justified on the basis of a shortage of priests, more efficient use of facilities, even distribution of people, financial considerations or other factors which have little or nothing to do with the vitality of the community.

Sometimes the reasons given for suppression make no sense at all. For example, the city of Clinton, Iowa, in the Diocese of Davenport used to have five parishes. In 1990, all five were suppressed and one "mega parish" was created in their place. The bishop's letter announcing and attempting to support the action said this:

"And yet, I see that the needs of the past, e.g., for ethnic parishes, are not the needs of today. In fact, the need for unity and united action are the paramount needs of today. (*Almost the exact same thing was stated in this week's Star Herald -Julie)

In other words, five parishes competing for people, funds and personnel is not what the Catholic community needs."

In truth, none of the five parishes was "ethnic" and all were vibrant communities of faith. No one in Clinton has ever understood why their city could not have more than one parish when other cities in the diocese (Davenport, Iowa City, Muscatine, etc.) continue to have several. No one in the chancery has ever been able to explain why either.

Although renovations and suppressions are different kinds of actions, the "process" leading up to them is often remarkably similar. The ever-present "professionals" and "expert consultants" arrive to "soften-up" the parishioners with unctuous assurances that "no decisions will be made without everyone having their say." Then, as in the case of renovations, all those who have opinions contrary to the outcome desired by the chancery are marginalized or excluded from the discussions by whatever means necessary. We have even seen instances where elderly parishioners were threatened with denial of Christian burial if they continued to object.

Should the consultation process produce recommendations which the bishop does not like, such as recently happened in the diocese of Harrisburg, Pennsylvania, he simply rides roughshod over the procedures he himself established and decrees whatever he wishes.

In short, the decisions to suppress are utterly lacking in reasonable motives and the "consultation processes" lack even a scintilla of justice. The ultimate injustice occurs when a parish suffers the "double whammy" of being forced to renovate its church and then, several years later, being suppressed.

In Conclusion

In spite of the discouraging trends, there are reasons for hope. One of these reasons is that many of the courageous faithful who try to save their churches from the renovators or their parishes from the axe simply refuse to give up. Even when they lose, as often happens, their efforts are not wasted. We know of cases where renovations were prevented and parishes slated for suppression were saved because the "professionals" did not want to face another struggle which might even involve an appeal to Rome.

And who knows? With enough prayer and hard work, we may even see in our lifetime a system of appeal which will see cases decided on the law and the facts instead of ecclesiastical politics and influence peddling.

We know that the church closures are not about money. Truly, whatever is lacking could surely be found. (The Diocese owns so much unused real estate and has plenty of money.) And besides, some of the most financially viable churches in the Diocese have been slated for closure. But many persist in believing the closures are about money.

Worse still, there are priests and pastors out there who claim that if a church cannot support itself, it has no right to exist.

(Keep in mind that debt is sometimes incurred due to the necessity of paying assessments to the Diocese and certain amounts to support local Catholic schools, whether or not parishioners actually make use of or can afford tuition at these schools. Barring these two things, most churches do not have any problem paying their utility bills and maintaining their properties. We should also remember that by virtue of threatening certain churches with closure, the bishop has scared off many Catholics from the Faith or their parishes altogether, causing a great deal of confusion, despair, and decreased church attendance, all of which affect collections.)

In any case, what we need to ask ourselves is this: As Christians, should it be the case that those churches who are wealthier deserve to exist, while those who are poorer do not? What kind of an attitude is that? Is it Catholic? Is it even Christian?

In fact, it is neither. Our Lord did not recommend that the poor go out and attempt to become rich, but that it would be easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God. Jesus said that the treasure of the poor would be great in heaven, and that the Kingdom of God belonged to them, that the heavenly banquet would be theirs!

The burden of coming to the aid of the less fortunate parishes in a Diocese falls upon the wealthier ones. And it is the job of the shepherds--the bishop and priests--to see to it that all the faithful have churches in which to worship. The effort to evangelize, not consolidate, should be in the forefront of all of our minds.

If it is believed that a prior pastor lacked the ability to financially manage his parish, then is it fair that the laity be forced to lose their church as a result? We of course know that this is only an excuse to do something we all know to be wrong, but the point is this: shepherds of  flocks in need should help them find ways to subsist.

Let us not delude ourselves. The role of a true pastor is not to persecute his flock, but to help them grow in Christ. He should be acting as a healer and not a henchman. No priest who plans on closing churches may be construed as a prophet unwelcome in his own country.

Let us look to St. St. John Vianney, one of the most unlikely saints of all. Thought to be a poor student, and having failed his seminary exams, he was finally ordained due only to his piety. He was sent to a teeny tiny French village called Ars:

Two decades after the French Revolution inspired massacres of 300 priests in France, there was a desperate need for priests....In a village of 40 houses, there were 4 taverns. Church attendance was very low, the farmers worked on Sunday, everyone spend their time drinking and swearing. It was a 'punishment parish' and the people laid bets on how long this new priest would last. But the new Cure of Ars surprised them all.

Someone peeked in his window and saw that he prayed all night. Others noticed that he removed all the fine furniture from the rectory and turned the parlour into a woodshed. He gave his clothes away to the poor and ate only two potatoes a day. Others reported that though his voice seemed to hurt their ears, his sermons stirred their hearts. He became part of the village life as well, visiting all the homes, and helping the villagers with their daily lives. He helped a shop owner with his bookkeeping, prescribed remedies for whooping cough, and when a tavern closed for lack of business, raised money for the owner to buy a farm, then tore the tavern down.

Twelve years later, people would say 'Ars is no longer Ars.' Everyone went to the three hour masses. The farmers prayed the rosary as they worked in the fields. When Father Vianney heard confessions, people would stand in line for hours....People travelled for miles and from around the world to make a confession to him. Sinners were converted at a few words from him. By the end of his life, he spend 16 to 18 hours a day in the confessional, and he was mobbed whenever he appeared. He heard 20,000 confessions a year, up to 300 a day.

In a country that had murdered great numbers of its priests, and discouraged the practicing of the Catholic faith John Vianney moved like a bright light, restoring faith and healing hearts....

The heroes of his youth were those priests who refused to submit to the French revolutionary government's nationalization of the Church, and risked martyrdom to celebrate Mass in secret in houses and barns of the faithful. John began to practice mortifications in imitation of these priests and as sacrifice for sinners from an early age.

When he was ordained and sent to Ars, he continued these austerities. He disposed of the fine furniture in the rectory, and used the money to help the poor of the parish. He spend hours in prayer, hours in the confessional and more hours serving the day to day needs of his parishioners.

In the entire village in which St. John Vianney lived, there were only a couple hundred people. Now a parish with 250 families is said not to have a right to exist! Oh how far we have fallen. This saint of saints and priest of priests spared nothing for his flock. What are the priests who should be imitating this great saint doing today? Busy figuring out how to close churches? We hope not. Let us pray that all priests, pastors, and bishops see the Light and heed the commands of Our Lord, to "preach the gospel to the poor."

Just a few snippets from Fr. Namiotka's column:

Fr. John Buckthese, OCD, a Carmelite priest from India (via Spain) will be helping at the parish during the month of July....Fr. Bernard Gannon, Fr. John Tumosa, Fr. Martin Smith, OSA, and Fr. John Bruni will also be assisting on various weekends and/or particular weekday situations at St. Mary's. We welcome their help and support.

May the Year of the Priest invigorate all of us who are ordained to serve you more fervently while we strive for a deeper holiness and love of Our Lord.

Fr. Ed Namiotka

Editor's Note: We appreciate the priests who help us out and visit us regularly, including Fr. Smith and Fr. Gannon. We definitely enjoyed having Fr. Smith and look forward to his return to St. Mary's, and of course we all love Fr. Gannon and have known him for many years. Many of us also know Fr. Tumosa from St. Rose of Lima and certainly we will no doubt enjoy having a Carmelite visit us in the near future.

In any event, it has been expressed by many at St. Mary's that we would also love to have Fr. Romanowski say mass for us more frequently, even though he is so busy filling in at so many parishes around the diocese and keeps busy with his work with the Legion of Mary and Holy Name. We are very glad to have him say the Traditional Mass for us once a month and look forward to it with great eagerness. Since Fr. Romanowski is willing and able, there is really no reason why he cannot fill in just as any of the other priests can.

We welcome all of these good priests to St. Mary's. Thank you for your service to the Church. And instead of despairing of a seeming lack of priestly vocations (and we know this is not true since all we have to do is look to the traditional orders and to the FSSP to see that this is not the case), let us pray for vocations to the priesthood and religious life and encourage our children to consider these possibilities!

We know that there are those of you who have expressed interest in how things are going at St. Mary's generally and so here's a brief update.

We had quite a number of young people confirmed recently [by Fr. Namiotka]--32 if I counted correctly--and this was a joyous occasion for all, followed by a little party in the basement and in people's private homes, too.

Rosary Garden
The Rosary Garden looks beautiful as usual, thanks to God and to our hard-working parishioner, Charlie. Today when I visited I noticed that the roses were in bloom and their sweet fragrance was in the air! I recommend you visit, and maybe even bring a picnic or snack, a rosary and spiritual reading.

Mass
Sunday morning/Saturday evening mass times remain the same (5:00, 8:30 & 11:30), and we continue to pray the beautiful consecration prayer in which we consecrate our parish and our families to the Sacred Heard of Jesus through the Immaculate Heart of Mary. Following mass, we pray the Chaplet of Divine Mercy. Of course, all are welcome. Don't forget, we also have Latin (low) mass on the last Sunday of each month at 6pm, presided over by Fr. Romanowski.

Feast Planning
Plans for the Feast of the Assumption in August are just in their beginning stages. We are sure it will be a beautiful and festive time! If you have any ideas for the Feast or would like to help plan it, contact us or call the rectory (856-694-2576).

Sunday School
CCD is done until the Fall, but of course St. Mary's families continue in the religious education of their children all year long, as the Church teaches that the primary educators of the child are his parents. My kindergartner loves CCD at St. Mary's, I think in large part due to its intimate atmosphere. It is very different from the CCD program of which I was a part when I was a child, one that was a lot larger and, well, colder. The littlest children at St. Mary's have CCD in the shrine room, surrounded by the saints and even relics. The older kids have CCD in the church itself, which is wonderful and beautiful. We have, to the best of our knowledge, never had a shortage of catechism teachers, thanks be to God. There is no shortage of generosity at St. Mary's, to be sure. We wish all parishes have the blessing of so solid a CCD program as we've been fortunate enough to have. Thank you to all the CCD instructors!

Fr. Namiotka
We pray our new pastor, Fr. Namiotka, is settling in well and maybe even getting to like us, despite our quirkiness! (He is not living at St. Mary's, though.) He delivered a wonderful sermon today on consecrating our lives to God and we look forward to getting to know him better.

Be a Servant of God by Serving St. Mary's!
Most recently Fr. Namiotka is helping to better organize various parish functions such as ushers, lectors, etc. and will be holding a meeting for all interested people this Tuesday night at 7:00 in the Shrine Room (in the rectory). Luckily at St. Mary's we barely need any "Extraordinary Ministers" for holy mass since we are a small church and most wish to receive the Blessed Eucharist from the hands of the parish priest. However, in the bulletin Fr. Namiotka says his goal "is to have each and every sick or homebound parishioner visited and brought Holy Communion weekly." (Emphasis his.) An Extraordinary Minister needs to be "living a life in union with Church teachings." This is a laudable goal and one which we ought to help with.

Certainly there are so many ways in which you may offer your time as a gift to God through our parish, St. Mary's. Please be sure to attend the meeting if you have an interest in participating in any way! Well, just about every way. Father Namiotka says he will be organizing the altar boys at a later time. If you have any questions call Fr. Namiotka via the St. Mary's rectory or Queen of Angels (856-697-1450).

Fr. Romanowski
Our much loved Fr. Romanowski, pastor emeritus, is still settling in at his house but will be back, we understand, for the Latin mass on the final Sunday evening of each month--that would be next week--at 6pm. Fr. is also very busy with the various events and masses around the region having to do with the Holy Name Society. We hope to publish a list of the dates and locations very soon.

Legion of Mary
The Legion of Mary continues to regularly meet, as well as the Junior Legion. At both, new members are always welcome. The Junior Legion meets Thursdays from 4-5:00pm and the Adult Praesidium meets Thursdays from 7-8:00pm.

Choir
Both the Junior and Adult Choir also continue to practice and sing at mass. News singers are always welcome there as well. Call Angela, our parish secretary, at 856-694-2576 with any questions you may have. Regular choir practices from 7:30-9:00pm on Tuesdays, Junior choir rehearses Tuesdays from 7-8:00.

Happy Mother's Day! On this day we are especially reminded of our "true," Heavenly Mother and God's goodness in giving us so great an advocate. Both Fr. Romanowski and Fr. Namiotka reminded us of this in their sermons today.

This weekend (as well as tomorrow morning) Fr. Romanowski said the traditional Latin Mass at Mater Ecclesiae in Berlin and a bunch of us went there for mass and to see him. It was wonderful and as always, Father did an excellent job. We were fortunate to be able to speak with him after mass. He seemed very happy. He is also extremely busy unpacking, particularly the 50 boxes of books. (I'm not joking.) It goes without saying that everyone at St. Mary's wishes Fr. Pasley, rector of Mater Ecclesiae, a good rest and speedy recovery. He is in our prayers.

Meanwhile, back at St. Mary's, Fr. Namiotka presided over a little crowning ceremony in honor of our Blessed Mother today, as is his custom on Mother's Day. I snapped a few pictures but since my three-year-old was very wiggly by this point and of course there was action involved, they turned out a little fuzzy. It was a special blessing to say the Divine Mercy Chaplet, consecration prayer, and St. Michael prayer after 11:30 mass this afternoon. We are united in our desire to implore God's mercy and protection of St. Mary's.

You will also see that there is a white mantle that is currently on the statue of the Blessed Mother inside the church. On it is sewn the names of this year's First Holy Communicants as a special blessing. Truly she looks over our little church!



Created with flickr slideshow.

We have been asked quite frequently of late "what is going on" with Fr. Romanowski. He is officially retired and is now residing at his house in Elm (near Hammonton). Hopefully he'll be getting some much deserved rest, but knowing Fr. Romanowski, he'll be busy as ever!

It is our understanding that he will be returning to St. Mary's for the traditional Latin mass. In addition, he will be helping to fill in over at Mater Ecclesiae in Berlin (the traditional Roman Rite mission church in the Diocese of Camden) on a temporary basis.

We at St. Mary's Shrine Parish would like to thank Fr. Romanowski with all of our hearts for his dedication to the Church and to our church in particular. Now would be a very good time to mention just a few of the things that Fr. Romanowski has done for our little parish.

When Fr. Romanowski first came, the lot adjacent to the rectory was just that--an empty lot. The Rosary Garden was his idea. Many parishioners stepped up to the plate, with the grace of God of course, to help make that idea into a reality.

• Father has been a steadfast supporter and participant in the Legion of Mary. We now have two adult Praesidia (groups) as well as the Junior Praesidium.
• He reinstated the Holy Name Society that had been discontinued by a previous pastor.
  
• Father is the spiritual director for the Promoters of the Blessed Sacrament.
• Of course it was Fr. Romanowski who instituted the two-and-a-half (and now three days) of Eucharistic Adoration at St. Mary's. This is no small task for so small a parish, but there is no shortage of graces received!
• We have the traditional Latin mass at our parish now.
• Father has never been known to turn away a soul in need of help, and has always been available for the sacrament of Confession. In a time when other churches have seen a decline in Confession, I know that I personally have been around when Fr. Romanowski has commented about the abundance of Confessions heard at St. Mary's--and not just at the appointed times, either. Even when he was tired after a long day, Father has heard my Confession. I know I don't need to tell you that not all priests are as accessible as this.
• Father has made the Divine Mercy Chaplet a post-mass tradition at St. Mary's.
• He has instituted countless devotions, novenas, special prayers, and has been vigilant in praying for certain special intentions (for example, pro-life, reverence at mass, an increase in attendance at mass, etc.).
• Father is also extremely committed to visiting the sick and homebound.
• He also serves the spiritual needs of the Catholics at the Veteran's Home in Vineland.

On a personal level, those of us who know Fr. Romanowski--myself included--deeply appreciate not only his sincerity but most especially the fact that we never have to doubt his spiritual counsel. He teaches only what Holy Mother Church teaches. Good spiritual guidance is worth more than all the gold in the world.

We at St. Mary's cannot even begin to thank Fr. Romanowski for all he's done for us over the past twelve years. Now our task is to live up to all he's given us, and never take for granted the wonderful parish community he has helped to forge.

We gleaned from the initials following her last name, "SSM," that Ms. ("Sr.") Marilyn Vollmer, commonly known as "the other bishop" around the Diocese, likely belongs to an order called Sisters of the Sorrowful Mother. Founded by German Mother Frances Streitel, the SSMs describe themselves as Franciscan and involve themselves primarily with healthcare and education among the poor. Quote:

The purpose of our Congregation is to hold out to society the witness of God's love and in so doing invite people to turn to God. We are dedicated to the Franciscan values of peacemaking, hospitality and reverence for all creation.

Other than that, the order's official website has very little information on it, and it appears to be a very small, aging order. Surprisingly, pictured in one of the few photos on the site are a couple of sisters wearing habits. Not surprisingly, there are no newsletters in their newsletter section and there is no way of finding out how to visit or join the order.

In any case, one wonders why an order like this one would allow one of its members to go around the country doing "work" like Ms. Vollmer is engaged in (coast-to-coast diocesan take-down aid for bishops involved with corruption scandals, etc.). How would a member of a seemingly modest Franciscan order from Wisconsin get involved with this sort of thing?

On the Archdiocese of Milwaukee site, it says that the SSMs'

ministries focus on those who suffer deprivation, social fragmentation, family disintegration, and personal isolation.

How ironic! It does not say that their ministries include causing these things, it only says that their ministries focus on these things. Hmmm. Oh, it's made a little clearer here, a little further down:

We minister in many places, from the central city to the AODA unit, from retreat centers to board rooms, from migrant camps to offices.

The Archdiocese of Milwaukee, Wisconsin's website directs us to an SSM website with literally no content whatsoever: ssmfranciscans.org. That's no help. But maybe they are a small order, but not such a modest one. On the Marian Healthcare System site, they tell us just a tad more. They came to this country in part to help an ailing hospital in Kansas, and

The Sisters stayed busy during the 19th century, establishing healthcare ministries throughout Wisconsin and in Denville, New Jersey. The congregation has continued its growth in healthcare and education with ministries established in Minnesota, Wisconsin, New Mexico, Oklahoma, Iowa, New Jersey and several foreign nations.

And this leads us to a 1997 article that describes a name change for the sisters' ministry, and this is where we learn of the order's extensive involvement with the health care industry:

Health care isn't the kind of mission called to mind by the name Sisters of the Sorrowful Mother.

So beginning April 1, Sisters of Sorrowful Mother Ministry Corp. will be known as Ministry Health Care to better represent the Milwaukee-based health care system's purpose.

"The name Sisters of the Sorrowful Mother -- while it reflects the system's Catholic sponsor -- doesn't carry a lot of meaning for the average consumer that we're meeting in our marketplace," said Sister Lois Bush, chief executive officer. "The new name is simple and reflects what we do, which is the business of health care."

The article goes on to say that the Sisters of the Sorrowful Mother's health care system is "one of the largest in the state [of Wisconsin]." However, when we looked up the "SSM Ministry Corp" nothing much in the way of information is available, but we did find another name: "SSM Diversified Health Services" located at 11925 West Lake Park Drive, Suite 100, Milwaukee, WI 53224, phone (414) 359-1070.

Maybe they've changed their name again? There's something called "Ministry Health Care" that describes itself in this way:

When you walk into any Ministry hospital or clinic, you will see the healing ministry and values of our founders, the Sisters of the Sorrowful Mother, at work. Here, everyone works together, as one, to provide the best care available for all patients. 

At Ministry, we continually look to tomorrow. We push ourselves as an organization and as individuals to grow, to take the extra step, to work as hard as we can to bring hope, respect and dignity to each patient and their family.

Here, we see that a "Ministry" can be a business, even a multiple-clinic and hospital health care system, "one of the largest in the state" of Wisconsin.

I'm confused. Is this a non-profit group? If so, what services are they providing? It would seem, based on Ms. Vollmer, that it's just a bunch of professional women sharing their income, but maybe this is just something we need to do more research into.

Anyway, the point is that it is pretty clear that health care has been the mission and apostolate of the SSMs from the beginning. And indeed they continue in this booming industry now. So again, what is Marilyn Vollmer doing here in the Diocese of Camden? Why is she not off nursing, teaching, helping the poor in some way, or manning a retreat center somewhere? And how can we get her retrained?

(BTW, they also have "Sisters of the Sorrowful Mother International Finance, Inc.": link, which is sort of funny.)

As a side note, there is another question, which is sure to become an issue at some point.  Most members of this type of order, because of their vows of poverty, do not pay income taxes.  At what point, however, does this "vow of poverty" become a joke?  How is a "sister" who has a solid middle management position (with wages that are more than competitive for her level of ability) and who lives independently from the order to which she belongs different from the rest of us?  What is she giving to society, as a whole, to warrant special tax treatment?

On the wonderful blog romancatholicblog.com is an entry that is about a year and a half old that truly speaks to our current situation here in the Diocese of Camden. All due credit to the author, whose name isn't given but whose email is "Maximus." We just stumbled upon this entry today.

Click here to read the piece on his blog.

Is It A Sin To Rebuke A Priest?

A reader has suggested that it is sinful to speak ill of a priest or a bishop and that rather than speak out against corruption within the clergy, Catholics should pray and remain silent.

I couldn't disagree more.

Although I would caution Catholics against the sin of rash judgment, and remind people to be mindful of the requirements of the Eighth Commandment, I firmly maintain that Catholics have a duty to rebuke the clergy when they have gone astray and to warn others against such clerics so they will not be confused by the errors wayward priests and/or bishops are observed to be spreading.

There are provisions for rebuking clergy described in Sacred Scripture:

"Do not entertain an accusation against an elder unless it is brought by two or three witnesses. Those who sin are to be rebuked publicly, so that the others may take warning." (1 Timothy 5:19-20)

"If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector." (Matthew 18:15-17)

There are also examples:

"And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong.   For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised.   And the rest of the Jews (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy.  But when I saw that they were not on the right road in line with the truth of the gospel, I said to Kephas in front of all,  'If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews ?'" (Galatians 2:11-14)

During the Arian heresy, approximately one third of the bishops in the Church became Arian, along with countless priests and entire dioceses. Yet if we are to believe, as apparently some Catholics do, that priests and bishops may never be corrected, never challenged, and/or never exposed, it was wrong to say that Arian priests and bishops were teaching error.

The same would follow for countless other heretical sects that had their origins in heretical Catholic clergy.

Martin Luther was a Catholic priest. Can he not be criticized?

Saints were often critical of priests and religious:

St. Catherine of Siena made a pilgrimage to Avignon in Southern France to persuade the Pontiff Pope Gregory XI to return from exile to Rome where he belonged. After the death of Gregory XI on March 26, 1378, the Great Schism began when Pope Urban VI was selected as his successor. Several of the dissident French cardinals objected and elected their own at Fondi Robert of Geneva who became the antipope Clement VII and set up his headquarters in Avignon. St. Catherine knew Urban was the true Pope and did all in her power to secure support for him and end the schism. While she was a staunch supporter of his Primacy, she did not hesitate to rebuke him when she saw weakness or knew he was wrong.

St. Catherine was also critical of priests in her Dialogue (the work which was the primary reason she was made a Doctor of the Church):

"Your miseries are not hid from you now, for the worm of conscience sleeps no longer, but is gnawing you, the devils shout and render to you the reward which they are accustomed to give their servants, that is to say, confusion and condemnation; they wish to bring you to despair, so that at the moment of death you may not escape from their hands, and therefore they try to confuse you, so that afterwards when you are with them they may render to you of the part which is theirs. Oh, wretch! the dignity in which I placed you, you now see shining as it really is, and you know to your shame that you have held and used in such guilty darkness the substance of the holy Church, that you see yourself to be a thief, a debtor, who ought to pay his debt to the poor and the holy Church. Then your conscience represents to you that you have spent the money on public harlots, and have brought up your children and enriched your relations, and have thrown it away on gluttony and on many silver vessels and other adornments for your house. Whereas you should have lived in voluntary poverty."

"Your conscience represents to you the divine office which you neglected, by which you fell into the guilt of mortal sin, and how even when you recited it with your mouth your heart was far from Me. Conscience also shows you your subjects, that is to say, the love and hunger which you should have felt towards nourishing them in virtue, giving them the example of your life and striking them with the hand of mercy and the rod of justice, and because you did the contrary your conscience and the horrible likeness of the Devil reproves you."

"And if as a prelate you have given prelacies or any charge of souls unjustly to one of your subjects, that is, that you have not considered to whom and how you were giving it, the Devil puts this also before your conscience, because you ought to have given it, not on account of pleasant words, nor in order to please creatures, nor for the sake of gifts, but solely with regard to virtue, My honor and the salvation of souls. And since you have not done so you are reproved, and for your greater pain and confusion you have before your conscience and the light of your intellect that which you have done and ought not to have done, and that which you ought to have done and have not done."

The reforms of St. Teresa of Avila and St. John of the Cross were due to the laxity in their religious order. Both were openly critical of such laxity and met with opposition because of their reforms.

The Norbertine Order was started because of the widespread laxity, and even debauchery among priests in St. Norbert's day. St. Norbert exhorted and even rebuked his fellow priests, and they responded by attempting to assassinate him.

It is ludicrous to think that clerics are beyond correction, as if infallible by virtue of their office. It is disturbing that such a simplistic outlook exists after the egregious wrongdoing (and that is putting things mildly) of so many priests and even bishops was exposed because of the sex abuse scandal that rocked the Church in recent years.

The 1983 Code of Canon Law makes provisions for the laity to address their concerns about priests:

Canon 212:

§1. Conscious of their own responsibility, the Christian faithful are bound to follow with Christian obedience those things which the sacred pastors, inasmuch as they represent Christ, declare as teachers of the faith or establish as rulers of the Church.

§2. The Christian faithful are free to make known to the pastors of the Church their needs, especially spiritual ones, and their desires.

§3. According to the knowledge, competence, and prestige which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.

I also include the following for consideration:

"When there is an imminent danger for the Faith, Prelates must be questioned, even publicly, by their subjects." ~ St. Thomas Aquinas, Summa Theologica II, II, q. 33, a. 4

"It is better that scandals arise than the truth be suppressed." ~ Pope St. Gregory the Great

"When circumstances make it necessary, it is not prelates alone who have to watch over the integrity of the faith." ~ Pope Leo XIII

"The road to hell is paved with the skulls of erring priests, with bishops as their signposts." ~ St. John Chrysostom (347-407), Doctor of the Church, generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit.

"The floor of hell is paved with the skulls of bishops." ~ St. Athanasius

"The road to hell is paved with the skulls of bishops." ~ Saint John Eudes

"But how, I ask, does it happen that the saints, who live only for God, resist their ordination through a sense of their unworthiness, and that some run blindly to the priesthood, and rest not until they attain it by lawful or unlawful means? Ah. Unhappy men! Says St. Bernard, to be registered among the priests of God shall be for them the same as to be enrolled on the catalogue of the damned. And why? Because such persons are generally called to the priesthood, not by God, but by relatives, by interest, or ambition. Thus they enter the house of God, not through the motive a priest should have, but through worldly motives. Behold why the faithful are abandoned, the Church dishonored, so many souls perish, and with them such priests are also damned." ~ St. Alphonsus de Liguori (1696-1787), Doctor of the Church (Moral Theology), Founder of the Redemptorist congregation

Saints were even critical of homosexual priests and/or religious:

"Any cleric or monk who seduces young men or boys, or who is apprehended in kissing or in any shameful situation, shall be publicly flogged and shall lose his clerical tonsure. Thus shorn, he shall be disgraced by spitting into his face, bound in iron chains, wasted by six months of close confinement, and for three days each week put on barley bread given him toward evening. Following this period, he shall spend a further six months living in a small segregated courtyard in the custody of a spiritual elder, kept busy with manual labor and prayer, subjected to vigils and prayers, forced to walk at all times in the company of two spiritual brothers, never again allowed to associate with young men for purposes of improper conversation or advice." ~ St. Basil the Great (329-379), Bishop of Caesarea, Father of the Church, and one of the most distinguished Doctors of the Church.

"The befouling cancer of sodomy is, in fact, spreading so through the clergy or rather, like a savage beast, is raging with such shameless abandon through the flock of Christ, that for many of them it would be more salutary to be burdened with service in the world than, under the pretext of religion, to be enslaved so easily under the iron rule of satanic tyranny. It would be better for them to perish alone as laymen that, after having changed their attire but not their disposition, to drag others with them to destruction, as Truth itself testifies when It says, "But if anyone is a cause of stumbling to one of these little ones, it would be better for him to be drowned in the depths of the sea with a great millstone round his neck." Unless immediate effort be exerted by the Apostolic See, there is little that, even if one wished to curb this unbridled evil, he could not check the momentum of its progress."

"Unquestionable, this vice, since it surpasses the enormity of all others, is impossible to compare with any other vice. Without fail it brings death of the body and destruction to the soul. It pollutes the flesh, extinguishes the light of the mind, expels the Holy Spirit from the temple of the human heart and gives entrance to the devil, the stimulator of lust. It leads to error, totally removes truth from the deluded mind, prepares a trap for the traveller and secures the pit and makes it impossible for the victim to escape. It opens up Hell and closes the gates Paradise, changes a citizen of the Heavenly Jerusalem into an heir of infernal Babylon, and turns a Heavenly star into chaff for eternal fire; it cuts off a member of the Church and hurls him into the depths of the devouring flames of Hell." ~ St. Peter Damian (1007 -1072), Doctor of the Church, Cardinal-Bishop of Ostia

It seems to me that the clericalist attitude that priests and bishops are beyond reproach is actually quite dangerous. The idea has a pietistic veneer, and those who hold it may be sincere, but do they realize that attitudes like that contributed to the mentality that allowed the priestly abuse scandals to stay under the radar for so long?

Do they realize that Catholics have an obligation to lead others to the truth and away from error?

It's like they read from the same script, huh?

LANSING -- Two months into his new position, Bishop Earl Boyea is confident the 10-county Lansing Catholic Diocese, which includes Jackson, will emerge stronger, more vibrant and holier from a three-year period of self-examination.

The product of that study -- a report that is a composite of information and feedback gathered from parishes, schools and other entities -- reached Boyea's desk Tuesday.

Boyea has the power to make changes in the diocese based on the report, but in an interview Wednesday he said he wasn't ready to say what moves he will make. Some changes will be immediate, he said, others will take several years to implement.

At issue is whether any parishes or schools will close because of a shortage of priests and a shifting Catholic population in the diocese.

The commission that prepared the report has met monthly for 39 months.

"It would be foolish for me not to accept their judgment," he said. "I think they have done more than a thorough job. I couldn't believe when I read that 94 out of 97 parishes contributed to it."

Besides parish or school closures, consolidation options will be considered, he said.

The article goes on. Believe me, I know nothing about Lansing and I've never been there, but it sounds pretty darn fishy to me. Why? Because clearly there is just one playbook and the liberal bishops share it. The thing is, though, that even when you're plagiarizing somebody else's work, you should at least look for other words to use. You know, make it look creative and different and unique, not like you're just copying somebody else's work. These guys can't even find new words to use to attempt to dupe the general public.

For example,

"Blah blah blah more vibrant, blah blah blah more vital churches. And therefore blah blah blah listening session so we can hear the voice of the people. We of course want their feedback and participation (except when it isn't what we want to hear). Blah blah blah we know the laity, in their wisdom, will of course tell us to close (ahem "merge and consolodate") their churches and schools. And why will we do this? Blah blah blah priest shortage (insert fake numbers from rigged studies here, don't mention money) and blah blah blah population shifts demographics blah blah blah other big, four-syllable words and corporate-speak. But the blah blah process was a process and of course there was no preordained end result even though the other bishops are all doing the same things and saying the same things. And did we mention there's a priest shortage? (Of course, we have to make sure to get rid of as many good priests as possible to ensure a priest shortage, but keep it on the down-low so it doesn't look like we have an agenda or anything.) But keep in mind it's not because there's a priest shortage we're doing this because this article is coming out on a Wednesday and Wednesday is a "shifting demographics" day, not "priest shortage" day. (Tomorrow is chow mein day.) Blah blah blah young people. Blah blah blah lay participation blah blah blah VATICAN II !

The bishop up in Lansing says this. (He must've been paraphrasing either Joseph Galante [bishop], Roger McGrath [official string-puller], Marilyn vollmer ["the other bishop"], or Walton [diocesan spokesperson who must be very busy these days with spin].)

Boyea, 57, said "not everyone will be happy with changes but because this was such a great process, they will accept it."

Uh-huh, I suspect that's wishful thinking. I doubt a big love fest is what you'll be facing up there, Bishop Boyea. And of course, we must replace the priests with lay ministers:

Meanwhile, he said he sees many positives in the diocese, including the "excellent" lay minister preparation...

And finally he drops the V-Bomb:

...even if we had a hundred more priests, we would still need lay ministers," Boyea said. "They are part of the blessing of the post-Vatican II Council."

Nevermind almost two thousand years of Church teaching. What counts are the abuses of the last 40 or so done falsely and for self-serving purposes in the name of Vatican II. So predictable, isn't it?

In the end it's not about a lack of priests. God knows, there are plenty of them in the Priestly Fraternity of St. Peter, but the liberal bishops won't allow these orthodox young priests into their diocese. That's because there's an agenda; a liberal agenda. The poor faithful in the Diocese of Lansing are about to have their churches ripped away from them and the bishop's liberal agenda foisted upon them. Yuck. I pray they fight for the Faith. It's the only thing a person can do when insidious plans begin to infultrate Holy Mother Church. Sometimes the battle to do what's right is not easy. In England only one bishop stood up to Henry VIII. Only one!* Take courage and stand up! Times aren't so tough as then, but God still requires acts of martyrdom on a daily basis, however small in comparison.

Whatever happens, we know they can never win because that is what God has promised us. He will preserve His Church until the end of time.
 
Click here to read the article.


* In case you're interested in St. John Fisher, I thought this was a very useful quote from the brave and saintly Bishop John Fisher:

Reply to Bishops Stokesley, Gardiner and Tunstal, sent to the Tower by Thomas Cromwell to persuade Fisher to submit to the king:

Methinks it had been rather our parts to stick together in repressing these violent and unlawful intrusions and injuries dayly offered to our common mother, the holy Church of Christ, than by any manner of persuasions to help or set forward the same.

And we ought rather to seek by all means the temporal destruction of the so ravenous wolves, that daily go about worrying and devouring everlastingly, the flock that Christ committed to our charge, and the flock that Himself died for, than to suffer them thus to range abroad.

But (alas) seeing we do it not, you see in what peril the Christian state now standeth: We are besieged on all sides, and can hardly escape the danger of our enemy. And seeing that judgment is begone at the house of God, what hope is there left (if we fall) that the rest shall stand!

The fort is betrayed even of them that should have defended it. And therefore seeing the matter is thus begun, and so faintly resisted on our parts, I fear that we be not the men that shall see the end of the misery.

It's so, so sad when you can't believe a single word that comes out of the Diocese of Camden/Catholic Star Herald. The latest propaganda they're spewing (here's the swill if you're interested: link ) says that there's a "study" that's been done that "proves" people want to close down their schools in favor of the mega-high school. Did you ever hear that old saying from Shakespeare that says, "The devil can cite Scripture for his purpose?"* It's very much like that with the Diocese. Like pharmaceutical companies that want to peddle a drug conduct their own "studies," so does the Diocese.

In this case, they've hired Meitler Consultants, commonly known as "the wrecking ball." They're the brains behind the "studies." Funny, unless I've missed something, they don't seem to ever have found a school or church they thought worthy of keeping open. They're who various American Catholic diocese bring in when they want to justify the wreckage they're about to unleash on the unsuspecting faithful.

In the Diocese of Scranton, PA, they talk about Meitler here in their website dedicated to the Catholic schools targeted for closure. Quote:

March 2007: Seton Catholic High School, Pittston:
The Seton Catholic High School Junior class already had their class rings and were busy planning for their happy senior year when the extremely expensive "Meitler Study," commissioned by Bishop Martino, reported its "findings." Midway through their Junior year, Bishop Joseph F. Martino and the Diocese of Scranton made the final decision to close Seton Catholic in June 2007. A lot of hearts were broken that day, and continue to be broken. Seton Catholic/St. John the Evangelist High school can NEVER be replaced and there is STILL a need for a Catholic high school in the Pittston Area School District.

And here's the great leavenocatholicstudenbehind.com's page dedicated to the Meitler group, which is quite informative: link. So far as we can tell, the Meitner group's consulting surveys handily provide Scripture for the Diocese in question's purpose, and for a hefty fee. The Meitler group has been used in various diocese around country. The Diocese of Camden is its latest victim. One of the most recent victims before us were the poor people in the diocese to the north, Trenton. Predictably, the

Trenton Diocese used the study as a "smokescreen" to execute previously planned school closings and regionalization.

And here's a blog about church closings in Kansas and how Meitler has "helped" with those: link Here are the angry comments of one of the faithful complaining about the sham facilitator of the "listening sessions." (Sounding familiar, folks?)

Hey, Facilitator Lady? Is that supposed to make us feel better? The Old Enemy has conquered Boston in a bloody rout, and your Meitler guys are there helping Bishop Sean (excuse me, I mean Cardinal Sean) pick the last flesh off the bones of Holy Mother Church there. Meitler is responsible for destroying THIS. What will they wreck in the Dotte?

The parish to which the commenter refers is Holy Trinity German, an unbelievably beautiful old German church in Boston whose last mass was in Latin. It was officially suppressed only a week ago. From their site:

It is with great sadness and regret that we must inform our readers that His Eminence, Seán Cardinal O'Malley has set June 30, 2008 as the date for the closure of Holy Trinity.  Although four years have passed since this intention was first announced, we still do not know why our church was specifically identified for elimination.  While it seems to us that successful parishes with unique missions should be among the last to be sacrificed to help the Archdiocese adjust to administration challenges and demographic changes, others apparently do not see it that way.

It seems like there's a whole industry making money off of church and school closures. Certainly the Meitler Consultants are cleaning up. There is more at work here than meets the eye, and certainly the "Old Enemy," as the commenter above called him, is at work in the American part of Holy Mother Church. What more must the Church and the faithful suffer? We shall see. Pray hard, brothers and sisters in Christ, and keep the brain God gave you in working order.


*From the Merchant of Venice. It's a great quote. It continues: 

An evil soul, producing holy witness,
Is like a villain with a smiling cheek,
A goodly apple rotten at the heart
O, what a goodly outside falsehood hath!

To read article, click here:
Article

Hi Everyone,

I just wanted to let you know that I've been busy interviewing elderly members of St. Mary's. Had a little bit of camera trouble yesterday but luckily I had my little digital camera with me, which does take some video. I hope some of it turned out as I haven't had the chance to look at it yet. The actual video, I think, will take quite a bit of editing, but I wanted to tell you a few interesting things I learned yesterday:

• The materials used to build St. Mary's were obtained by horse and carriage trip to Atlantic City, a trip of 44 miles (one-way).

• Though generally speaking the community in Malaga was convinced of the need for their own church, it was tough convincing everybody because of the expenses they knew they'd incur. Money was tough to come by for this small, agricultural community. Initiators of the project went from house to house, farm to farm, to collect money.

• The simple yet beautiful marble altar cost something like $5,000 at the time. (I must consult my notes to see if I can confirm the figure.) What a sacrifice and a lot of work it must have been to raise the funds for an altar worthy of our Eucharistic Lord.

• Back before St. Mary's was even built, they had many events such as the Feast of the Assumption. The church was named St. Mary's because of the community's devotion to and the constant intercession of Our Lady.

• "Card parties" were held at the church property to raise funds and get together. I was unfamiliar with that term, but apparently people got together to play pinochle.
  

• In order to continue to work on the church, they held events like dinners and beef and beers in the church basement, which was completely unfinished, dirt floor and all, at the time.

• Families donated statues and built grottos themselves. Whenever the church needed something, the parishioners bought it or did it themselves. Caretaking of all kinds was done by the parishioners.
  

Source: ABC 6 Action News, Philadelphia

4/29/08: A South Jersey Catholic church, set for closure, says it has a good reason to keep it's doors open. St. Mary's Church is located near the busy intersection of Routes 47 and 40 in Malaga, Gloucester County. It has served the spiritual needs of Catholics for 86 years. There are only 250 families in the parish, but Pastor Jerome Romanowski said its location draws many passersby.

Read the article and watch the video