Perpetual Indulgence of Perversity Must Lead to Its Institutionalization, part two

As was noted three days ago, a number of “conservative” Catholic “bishops” denounced the Los Angeles Dodgers baseball club for inviting the anti-Catholic bigots called the “Sisters of Perpetual Indulgence” to receive a “community service award” during a celebration of unnatural vice under the banner of “Pride Night” at Dodger Stadium on Friday, June 16, 2023, the Feast of the Most Sacred Heart of Jesus. None of these “conservative” “bishops,” however denounced the events that celebrate the commission of one of the four sins that cry out to Heaven to vengeance, the sin of Sodom, although the ubiquitous “Archbishop” Carlo Maria Vigano happened to put out a lengthy video to do that was played before Catholics who gathered en masse outside of Dodger Stadium prior to the game played between the transplanted Dodgers of Brooklyn and the transplanted Giants of New York. Other than Vigano’s remarks and those of “Bishop” Joseph Strickland, the conciliar “bishop” of Tyler, Texas, no one in the conciliar hierarchy, such as it is, was willing to talk about the fact that the “Sisters of Perpetual Indulgence” have been become institutionalized precisely because there has been the perpetual indulgence of perversity within the ranks of what we know to be the counterfeit church of conciliarism for the past sixty years.

While it is true, as Mrs. Randy Engel documented in The Rite of Sodomy seventeen years ago, that the problem of unnatural vice existed within the Catholic hierarchy and priesthood prior to the “Second” Vatican Council and its wretched aftermath, it is also true that the problem metastasized because the closeted sodomites before the council were empowered thereafter by a fellow traveler, Giovanni Battista Enrico Antonia Maria Montini/Paul VI. The clerical sodomites created various centers of power that controlled the creation of synthetic liturgical rites that omitted most references to hell and/or to a God Who judges souls and emphasized effeminacy in the formation of “soft on doctrine,” “long” on false mercy presbyters who then rose through ranks and were selected by their groomers to be material for faux episcopal pipeline of a faux church. The “Sisters of Perpetual Indulgence” are merely the outgrowth of a sodomite-friendly atmosphere that was cultivated by the early conciliar revolutionaries to such an extent that its institutionalization became a fait accompli by the time the Polish Phenomenologist, Karol Josef Wojtyla/John Paul II, who, after all, promoted the likes of Joseph Bernardin, Roger Mahony (by the way, it should be noted that conciliarism’s six hundred million dollar man was nowhere to be seen at Dodger Stadium three days ago nor was his voice heard in condemnation of the “Sisters of Perpetual Indulgence”, leaving me to speculate that he could have played a role behind the scenes to convince the Dodgers’ officials to reinvite these blasphemous creatures after they had been disinvited) George Niederauer, Wilton Gregory, Donald Wuerl, Theodore McCarrick, and William Levada, came to power and whose existence did not faze the laissez-faire Bavarian New Theologian, Joseph Alois Ratzinger/Benedict XVI. So-called religious education programs became imbued with false conceptions of “tolerance” and “diversity by the 1980s into the 1990s and clerical abuse spread like a cancer throughout the nooks and crannies of the conciliar structures.

Although it is also true that some of the clerical abusers have claimed in more recent times that there were being “framed” because of a supposed “love” of tradition that they only discovered only after their predatory ways were proved (conciliar authorities resisted paying out settlement monies to victims for far too long and have never been in the business of doling out money without substantial proof, sometimes extracted by dogged attorneys representing one or more victims, of the claims) and have sought acceptance in quasi-traditional Catholic venues where some Catholics do not want to believe the plain evidence when it is placed squarely before them (one such case played out in California six years ago at chapel we attended now and again during our resist while recognize days between early-2002 and early-2006—see Concerning the Public Alert on Fr. Joseph A. Colletti; the facts in this case reflect very poorly upon the late “Father” Patrick Perez), the fact remains that any kind of indulgence of perversity or effeminacy in the priesthood winds up desensitizing Catholics to the evil that is sodomy and to the simple truth that no man inclined to be “soft” on this sin that cries out to Heaven for vengeance is suited for the Holy Priesthood, and any prelate, whether true or false, who refuses to see this fact and/or turns away from the truth is doing his own people, to say nothing of his own soul, a grave disservice. A proclivity to sodomy, no less proven cases of clerical abuse, is a disqualification from the Holy Priesthood.

As we know, of course, no one, perhaps not even the practitioner of this wretched vice who was selected to succeed Angelo Roncalli as the second in the current line of antipopes, Giovanni Montini himself, has been more indulgent of perversity in the ranks of supposed clergymen and in the world-at-large than the Argentine Apostate, Jorge Mario Bergoglio, who has gone out of his way to praise sodomite enabling “Fathers” Timothy Radcliffe and James Martin and has gone so far as to praise the work of “New Ways Ministry” as follows in a letter that was published two years ago:

Two letters to New Ways Ministry this year, Pope Francis commended the organization for its outreach to the LGBTQ community and referred to one of its co-founders, Loretto Sr. Jeannine Gramick, as "a valiant woman" who had suffered much for her ministry.

Written in Spanish on official Vatican stationery, Francis' letters mention that the pope is aware that New Ways Ministry's "history has not been an easy one," but that loving one's neighbor is still the second commandment, tied "necessarily" to the first commandment to love God.

"Thank you for your neighborly work," Francis wrote in a June 17 letter addressed to Francis DeBernardo, executive director of New Ways Ministry, which is based in Mount. Rainier, Maryland.

"Despite what some church leaders might say or think of us, it appears that Pope Francis is happy that we're reaching out and helping to bring LGBTQ people into the church, and helping those who are here to stay," DeBernardo told NCR.

DeBernardo said he decided to publicly disclose the correspondence between New Ways Ministry and the pope in response to the Vatican's General Secretariat for the Synod of Bishops removing a New Ways Ministry webinar video from a resources website for the 2021-2023 synod on synodality.

Reports in conservative Catholic media outlets indicated that the secretariat removed the video on Dec. 7 after learning that the U.S. Conference of Catholic Bishops had censured New Ways Ministry in 2010 for its support of civil marriage for same-sex couples. A spokesman for the secretariat has not returned requests for comment from NCR.

"We weren't planning on making the correspondence public," DeBernardo said, "but given this situation, it's important for people to know. We do believe [Francis] wants LGBTQ people speaking, and we think it'd be helpful for him and helpful for his message and his invitation of inclusion, that people know that he has been corresponding with us."

Francis' correspondence with New Ways Ministry – an organization that has often drawn the ire of church authorities who doubt the group's adherence to Catholic doctrine on homosexuality - is one more example of Francis striking a more conciliatory posture than his more conservative predecessors and the U.S. Catholic bishops.

"The Holy Father's warm letter to New Ways Ministry is not only another step in his outreach to LGBTQ people, but the beginning of a kind of rehabilitation for New Ways, and for [New Ways cofounder] Sister Jeannine [Gramick] as well, in recognition of their important ministry in our church," said Jesuit Fr. James Martin, editor-at-large of America Media who called for the Catholic Church to be more welcoming to LGBTQ people in his book, Building a Bridge.

On May 3, Francis wrote in response to a letter that DeBernardo had sent him on April 21 that he read DeBernardo's letter from an "attitude of shepherd closeness," and that the letter helped him to better understand New Ways Ministry's history.

"It helped me a lot to know the full story you tell me," Francis wrote. "Sometimes we receive partial information about people and organizations, and this doesn't help. Your letter, as it narrates with objectivity its history, gives me light to better understand certain situations."

In his second letter, which was handwritten and dated June 17, Francis thanked DeBernardo for his "heart, open to your neighbor." He also sent Sr. Jeannine Gramick his cordial regards.

"I know how much she has suffered," the pope wrote. "She is a valiant woman who makes her decisions in prayer."

In May 1999, the Vatican's Congregation of the Doctrine for the Faith declared that Gramick and fellow New Ways Ministry co-founder Fr. Robert Nugent were to be prohibited from pastoral work with homosexual people because of the "ambiguities and errors" of their approach. The notification was signed by Cardinal Joseph Ratzinger, the congregation's prefect who later became Pope Benedict XVI.

Since its founding in 1977, New Ways has run afoul of church authorities. In 1984, Archbishop James Hickey of Washington denied the organization any official authorization or approval of its activities. The late Cardinal Francis George of Chicago, then the president of the U.S. bishops' conference, issued a statement in 2010 declaring that New Ways Ministry had no approval or recognition from the Catholic Church.

Some church officials in recent years have spoken at New Ways Ministry's events, including Bishop John Stowe of Lexington, Kentucky. But the organization's strained history with the Catholic hierarchy reportedly caused its webinar video to be scrubbed from the synod secretariat's resources website.

The 75-minute video, entitled "From the Margins to the Center: LGBTQ Catholics & Synodality," features a webinar presentation by Fordham theologian Robert Choiniere, who is also the director of adult formation at St. Francis Xavier Church in Manhattan.

Martin, a consultor for the Vatican's Secretariat for Communications, told NCR that he was disappointed to see New Ways Ministry's video removed from the synod resources website "after some people complained."

"At the beginning of the synod, the Holy Father asked, 'Do we allow people to express themselves, to walk in faith even though they have had difficulties in life, and to be part of the life of the community without being hindered, rejected or judged?' " said Martin. "For LGBTQ Catholics, that is still an open question."

On Dec. 6, Martin tweeted a link to the New Ways Ministry video, which was then still on a website that the General Secretariat for the Synod of Bishops created to share resources for the synod on synodality. Martin hailed it as a "small but historic step forward" in the church's relationship with LGBTQ people."

A day later, however, the video had been removed. Martin, who has more than 303,000 Twitter followers and often enrages Catholics on the right for his ministry to the LGBTQ community, said the removal of the video raises questions of how LGBTQ Catholic voices will be heard at the synod.

"There is no Vatican Dicastery for LGBTQ People or USCCB Office for LGBTQ People, so official channels are more or less nonexistent," Martin said.

DeBernardo argued that the General Secretariat for the Synod of Bishops "made a big mistake" in taking down the video.

"Having our video up there was a way of showing that the Vatican was serious about reaching out to marginalized people, LGBTQ people in particular," said DeBernardo, who added that New Ways Ministry will continue to promote LGBTQ participation in the synod.

"We at New Ways Ministry have made a commitment to promote the synod experience," he said, "and we're going to continue to do so, but it just makes our work, which we believe is in service to the pope's mission, that much harder to do." (Pope Francis thanks New Ways Ministry in recent correspondence | National Catholic Reporter.)

Apart from applauding those who reaffirm those living lives of unrepentant perversity, Jorge Mario Bergoglio to flush the following history, provided by Mrs. Randy Engel, who has documented the evil ways of New Ways Ministry more singularly and definitively than anyone else alive today, down the Orwellian memory hole:

In his classic work New Lies For Old — The Communist Strategy of Deception and Disinformation, ex-KGB Soviet defector Anatoliy Golitsyn defines "strategic disinformation" as "a systematic effort to disseminate false information and to distort or withhold information so as to misrepresent the real situation, in, and policies of, the communist world and thereby to confuse, deceive, and influence the noncommunist world, to jeopardize its policies, and to induce Western adversaries to contribute unwittingly to the achievement of communist objectives."

Over the last 40 years, a similar program of strategic disinformation and deception has been waged against faithful Catholics in America by the National Conference of Catholic Bishops/U.S. Catholic Conference (NCCB/USCC), known today as the U.S. Conference of Catholic Bishops (USCCB).

From day one, with malice and forethought, the NCCB/USCC, a creature of the Second Vatican Council (although its roots go back to the pre-Conciliar era), has been systematically attacking and undermining Catholic dogma, faith, and morals, thereby creating a climate of confusion, deception, and apostasy among rank and file Catholics.

And there is no area in which the USCCB's disinformation program has been more successful than in the realm of Catholic sexual morality as it applies to homosexuality and pederasty — the main driving forces behind the clerical sex abuse scandal in AmChurch today.

USCCB disinformation on New Ways Ministry

A recent case in point is the March 11, 2011, statement by the USCCB Committee on Doctrine and the USCCB Ad Hoc Committee for the Defense of Marriage, which was issued in response to a booklet titled "Marriage Equality: A Positive Catholic Approach," by New Ways Ministry Executive Director Francis DeBernardo.

The USCCB joint statement signed by Chairmen Donald Cardinal Wuerl and Bishop Salvatore Cordileone for their respective Committees reaffirmed an earlier statement made on February 12, 2010, by USCCB President Francis Cardinal George, OMI, concerning the non-Catholicity of New Ways Ministry, a pro-homosexual organization.

Cardinal George's February news release issued by the USCCB Media Department was prompted by New Ways' attack on the Catholic Church for its opposition, limited as it was, to homosexual and lesbian "marriages."

It was a masterpiece of deception and disinformation.

George stated that since New Ways' founding in 1977 (actually 1978) by Sr. Jeannine Gramick, SSND, and Salvatorian priest Rev. Robert Nugent, "serious questions have been raised about the group's adherence to Church teachings on homosexuality." He also noted that in 1984, Archbishop James Hickey of the Archdiocese of Washington, D.C., ordered New Ways out of the Archdiocese, and Rome instructed the dynamic duo to separate themselves from the organization. Further, he explained that in 1999, the Congregation for the Doctrine of the Faith (CDF) permanently prohibited both Gramick and Nugent from any pastoral work dealing with homosexuals.

All these statements are true.

So, if they are true, why do I say that the Cardinal's remarks served as a vehicle for disinformation? Because it was what the Cardinal failed to say that was critical, not what he did say about New Ways.

Not only did Cardinal George fail to explain the true political and subversive nature of New Ways, he also failed to acknowledge the role that the USCCB, the organization of which he was president, has played in the meteoric rise of New Ways in AmChurch. This column is intended to make up for this sin of omission.

New Ways not a "ministry"

The essential thing to remember about New Ways is that it is not a "ministry" in any sense of the word. It is a political entity that is only incidentally religious — that is, it uses religion solely for political ends designed to subvert Catholic opposition to sodomy and other forms of sexual perversion.

According to Gramick and Nugent, New Ways exists "to explore and develop those areas that for many remain formidable obstacles to an acceptance of homosexual identity and expression as potentially morally good and healthy as heterosexuality in the Judaeo-Christian scheme."

Both founders were working for the homosexual group Dignity and the pro-Marxist Quixote Center when New Ways was incorporated in 1978.

In 1974, William Cardinal Baum had withdrawn Nugent's faculties for the Archdiocese of Washington. At this point, Nugent left the diocesan priesthood to join the "gay-friendly" Salvatorians.

In 1984, Cardinal Hickey kicked New Ways out of the D.C. Archdiocese, and the Holy See attempted to force the superiors of the School Sisters of Notre Dame and Salvatorians to make Gramick and Nugent relinquish their leadership position in New Ways. It did not work.

Both continued to work behind the scenes of New Ways. Together, Gramick and Nugent helped set up several front organizations including the Center for Homophobia Education, Catholic Parents Network, and the Catholic Coalition for Gay Civil Rights, one of the most powerful "gay" lobbying organizations in AmChurch, funded largely by Catholic religious congregations including the SSND and the Salvatorians.

DeBernardo, an avowed homosexual, was hired as Executive Director to replace Gramick and Nugent. He was a former reporter for The Tablet, the diocesan weekly for the Diocese of Brooklyn, headed at the time by homosexual Bishop Francis John Mugavero. Mugavero, who gave his blessings to a diocesan religious order of sodomites called the St. Matthew Community, was credited with inspiring the name — New Ways Ministry.

Among the politically-savvy serving on the Board of New Ways was another avowed homosexual, Xavieran Brother Joseph Izzo, who kept tabs on sodomites in the American hierarchy — knowledge that proved helpful in gaining access to the corridors of power at the NCCB/USCC, which already had a large contingent of homosexual prelates in key organizational positions dating back to its creation decades before.

Rev. Paul K. Thomas, a self-identified homosexual priest of the Archdiocese of Baltimore, was, and remains, a New Ways Board member. For many years he resided at 637 Dover Street, Baltimore, which just happened to be Nugent's address up until 2001.

New Ways gains access to the NCCB/USCC

From its earliest days, New Ways, unlike its Catholic opposition, routinely had access to AmChurch's national bureaucracy and its resources.

For example, Nugent was appointed a consultant for "sexual minorities" by the NCCB/USCC. He was also credited with writing the section on "Single Young Adult Sexual Minorities" found in the USCC's Department of Education publication Planning for Single Young Adult Ministry: Directives for Ministerial Outreach. New Ways has been permitted to distribute its "gay" propaganda at official NCCB/USCC conferences.

Nugent was one of three homosexual clerics who helped draft the infamous pastoral letter "Always Our Children." Before the Administrative Committee of the NCCB released the pro-"gay" document on September 30, 1997, Gramick bragged that she had seen the highly secret minutes of the bishops' November 1997 executive session during which the document was discussed and it seemed to her that "most bishops are behind the pastoral." Access is the name of the game, and New Ways has always had access to the NCCB/USCC and the USCCB.

AmChurch bishops back New Ways

Nor has New Ways ever lacked for support from the American hierarchy.

Among the well-known backers of New Ways have been Joseph Cardinal Bernardin, Archbishop Rembert Weakland, and Bishops and Auxiliary Bishops Joseph A.. Fiorenza, Thomas Gumbleton, Walter Sullivan, Matthew Clark, Kenneth J. Povish, John J. McRaith, Thomas J. Costello, Charles Buswell, Joseph Symons, Kenneth Untener, Francis A. Quinn, Leroy T. Mattheisen, Gerald O'Keefe, Joseph L. Imesch, Lawrence L. McNamara, William A. Hughes, Robert F. Morneau, Raymond A. Lucker, William Friend, John S. Cummins, John J. Snyder, Francis P. Murphy, Frank J. Rodimer, Peter A. Rosazza, and last but not least Donald W. Wuerl, former Bishop of Pittsburgh and current Archbishop of Washington, D.C., mentioned earlier in this article.

Wuerl's open door policy for Dignity and New Ways

When Wuerl became Bishop of Pittsburgh, replacing Bishop Anthony Bevilacqua, who become Archbishop of Philadelphia, he permitted Dignity/Pittsburgh homosexual "Masses" to continue for eight more years in not one but two parishes — St. Elizabeth in the Strip District and St. Pamphilus in Beechview. According to Ann Rodgers-Melnick, a besotted reporter for the Pittsburgh Post-Gazette, "Banning Dignity was a sad moment for Wuerl."

Under Wuerl's watch, the Pittsburgh Diocese became a stomping ground for nationally-known doctrinal and moral miscreants, including Matthew Fox, Raymond Brown, and howling feminists Rosemary Radford Ruether and Monica Hellwig.

New Ways road show comes to Pittsburgh

In mid-October 1991, Gramick and Nugent brought their "Homophobia in Religion and Society" road show to four Catholic dioceses in Southwest Pennsylvania, including the Pittsburgh Diocese.

They came armed with letters of recommendation to the Ordinaries of the Dioceses of Pittsburgh, Greensburg, Altoona-Johnstown, and Youngstown (Ohio) from five AmChurch bishops who wanted their names kept secret. Here are their names:

• Bishop Kenneth J. Povish, Diocese of Lansing, Mich. (deceased)
• Bishop John McRaith, Diocese of Owensboro, Ky.
• Aux. Bishop Thomas Costello, Diocese of Syracuse, N.Y.
• Bishop Francis A. Quinn, Diocese of Sacramento, Calif.
• Bishop Eugene J. Gerber (deceased), head of the Wichita Diocese, who provided a letter of recommendation to Gramick and Nugent in 1990, but it was later withdrawn from circulation.

USCL opposes New Ways

Opposition to the Gramick/Nugent pro-homosexual presentation in the Pittsburgh Diocese was organized by the U.S. Coalition for Life, directed by yours truly. The USCL media blitz attracted the attention of the secular press, and in a pre-conference interview with the Pittsburgh Press, an unhappy Nugent whined to a reporter that USCL Director Randy Engel was exhibiting "a classic case of homophobia." Nugent assured the reporter that he and Gramick intended to uphold the positive things that the Church says about gay and lesbian people and that they would present the views of revisionist theologians right alongside official church teachings.

The New Ways Pittsburgh workshop was scheduled for October 12, 1991, at St. Mary's Convent on the Carlow College campus operated by the Sisters of Mercy.

The President of Carlow College defended the workshop on homophobia. In a curt letter to the USCL, Sister Sheila Carney, RSM, declared, "Our hosting of this program constitutes neither 'a violation of Vatican directives on homosexuality' nor a 'homosexualist scandal at St. Mary's Convent in Pittsburgh,' as your [USCL] memo suggests." "It is, rather, reflective of our community's commitment to promote the dignity of all persons," she concluded. The public relations director for the college stated that every member of the Mercy community was behind Nugent and Gramick, and that "Randy Engel is the only one who has objected to it."

Bishop Wuerl backs New Ways

Father Ronald Lengwin, the official spokesman for Bishop Donald Wuerl, told a Wanderer reporter that Wuerl was not convinced the workshop would violate Church doctrine. "We have been assured," said Lengwin, "that the presentation would not be contrary to the teaching of the Church. We live within that level of trust."

"Level of trust?" You've got to be kidding.

By 1991, when the road show came to Pittsburgh, the pro-sodomite activities of New Ways were so notorious that the Vatican's Congregation for Religious and Secular Institutes had already established a special commission in the United States to "render a judgment as to the clarity and orthodoxy" of Gramick and Nugent's presentation on the Church's teaching on homosexuality.
Lengwin added that Bishop Wuerl could not cancel the program because it was being held on property owned by the Sisters of Mercy and it was not church property.

This is, of course, sheer nonsense. All religious orders remain in a diocese at the good pleasure of the Ordinary of the diocese and it was within Wuerl's power, had he chosen to exercise it, to tell the Sisters of Mercy to cancel the event or, at the very least, relocate the workshop off campus.

In any case, the New Ways road show came and went, and Bishop Wuerl remained silent... until his March 11, 2011, statement issued on behalf of the USCCB Committee on Doctrine. 

The Maida Commission and beyond

Although it was created in March of 1988, the Maida Commission was not reactivated until January 24, 1994 — a period of five years and nine months, during which time Gramick and Nugent were running footloose and fancy free throughout numerous U.S. dioceses and abroad, peddling their doctrinal and moral poison.

The Maida Commission's ill-conceived and ill-fated investigation concluded in early 1996, when the Final Commission Report was filed with the Holy See. The Report praised Gramick and Nugent's "courage and zeal" and "love and compassion," in their "important and needed ministry," but alas, the Commission found their works "problematic" and doctrinally ambiguous, deficient, and erroneous.

In the meantime, because of unresolved grave doctrinal questions related to Gramick and Nugent's writings, the case had been transferred from the Congregation for Institutes of Consecrated Life to the CDF, headed by Joseph Cardinal Ratzinger.

The Vatican finally acts

On July 13, 1999, twenty-one years after Gramick and Nugent had created New Ways, and the homosexual colonization of AmChurch's male and female religious congregations was complete, the CDF publicly released its "Notification" concerning the final disposition on the matter.

Gramick and Nugent were permanently prohibited from any and all pastoral work with homosexuals (emphasis added).

Nugent, who unlike Gramick, the more "manly" of the two, agreed to make a "Profession of Faith" supporting the Church's teachings in opposition to homosexuality, was permitted to retain his priestly faculties, but was forbidden to preach and administer the sacraments for homosexual gatherings.

Today, Nugent resides at St. John the Baptist Church in New Freedom, Penna., although he spends much of his time abroad in England and Ireland, and visiting the Tantur Ecumenical Institute in Jerusalem, an international ecumenical institute for theological research and pastoral studies. His latest book, Silence Speaks: Teilhard de Chardin, Yves Congar, John Courtney Murray, and Thomas Merton, was recently advertised in the Harrisburg diocesan paper, The Catholic Witness.

Gramick joins Sisters of Loretto

In August 2001, Gramick announced that she had left the School Sisters of Notre Dame and joined the equally liberal Sisters of Loretto based in Denver, which has its own homosexual ministry. The sisters established a "Sr. Jeannine Gay Ministry Fund," to enable Gramick to continue to campaign for the legitimization of sodomy, lesbianism, and an ever-expanding litany of sexual perversions.

On January 14, 2005, The National Catholic Reporter ran a story by Gramick titled "Finding empathy for Shanley — Nun says Christian response goes beyond guilt or innocence," an apologia for the notorious criminal pederast and homosexual Fr. Paul Shanley, who for more than 30 years was able to live out his NAMBLA (North American Man/Boy Lover Association) fantasies with immunity, with the blessings of three Boston princes of the Church — Richard Cardinal Cushing, Humberto Cardinal Medeiros, and Bernard Cardinal Law.

Gramick's bombshell did not sit well with victims of clerical sexual abuse, who, if the truth be known, have never been the object of any real concern by New Ways or its founders.

More recently, Gramick has been traveling the world campaigning for homosexual rights, including the "right to marry," and pushing a documentary on her life and mission called In Good Conscience: Sister Jeannine Gramick's Journey of Faith.

Any faithful Catholic who has been holding his breath waiting for the USCCB or the Vatican to rein in the rebellious nun has long since died and been buried.

The USCCB continues to support pro-homosexual "ministries," with many larger dioceses like New York and San Francisco having established actual homosexual parishes such as St. Francis Xavier Parish in Manhattan and Most Holy Redeemer in the Castro District. The Ordinary for New York is the USCCB's new President, Archbishop Timothy Dolan. The Ordinary for San Francisco is Archbishop George H. Niederauer, former housemate of the Prefect for the CDF, William Cardinal Levada.

As for Cardinal George, his continued scandalous support for the pro-homosexual ministry Archdiocesan Gay and Lesbian Outreach program (AGLO) — which he permitted to extend into the suburbs of Chicago in 2004 — makes his criticism of New Ways ludicrous, to say the least.

Ratzinger smiles on Gramick

As for Cardinal Ratzinger, now Pope Benedict XV, what can I say? Perhaps, it's better if I let Gramick explain his position on the matter.

On Sunday, 2008, the Malta Times ran an interview with Gramick titled "The Unlikely Rebel," by Ariadne Massa. The overseas interview was later reprinted in the Spring 2008 issue of Bondings, the official publication of New Ways, with an appropriately provocative sado/masochist title. [14]

Gramick told Massa that she was a member of the National Coalition of American Nuns, which backed marriage and all the sacraments for gays. She denied that Natural Law prohibits sodomy and lesbian acts. "These arguments are based on plumbing... one sexual organ fits in another... that's ridiculous! This is a very male-based theology," she said.

When the Maltese reporter asked Gramick if she feared being excommunicated by the Vatican for her radical pro-homosexual agenda, the sister replied, "No."

Gramick then told Massa about an incident which occurred during the CDF's investigation into her and Nugent's controversial ministry. She said that her provincial with the School Sisters of Notre Dame recommended that she and Gramick make a pilgrimage to the birthplace of the foundress of the order to pray for a miracle. "Through sheer coincidence, travelling on the plane between Rome and Munich was Cardinal Ratzinger himself," Gramick said.

"My superior went up to him and said, 'Sr. Jeannine is a very good sister. We're very afraid she's going to get excommunicated.'" And he replied, "Oh, no no... it's not that level of doctrine." "She (Gramick) laughs, admitting that her miracle had happened on the plane," said Massa.

Now it is a matter of public record that the doctrinal problems of Gramick and Nugent concerning the morality of homosexuality were so grave and complex that the matter had to be transferred from the Congregation for Religious and Secular Institutes to the CDF. But, Gramick tells us that, Ratzinger, the future pope, said that "it's not that level of doctrine."

Perhaps at his next impromptu media talk, Benedict XV can enlighten American Catholics as to why the CDF has failed to monitor and enforce the prohibitions against the pro-abort, pro-homosexual, "Father-Mother God" sister.

An apology from the USCCB?

At the same time, perhaps the new President of the USCCB, Archbishop Archbishop Dolan of New York, with the assistance of Cardinal George and Cardinal Wuerl and Bishop Cordileone, can draft a short public apology for the 40 years of disinformation, deception, misdeeds, and misery that the USCCB, along with its liberal allies in the hierarchy and what passes for religious orders these days, have inflicted upon faithful Catholics in the United States, especially with regard to its failure to uphold and promote and teach the Catholic Church's teachings on the grave sins of homosexuality and its handmaiden, pederasty — homosexuality in its most pervasive and universal form.

Living in an age of organized perversion, it is all the more necessary that Catholics, indeed all civilized human beings, remember that the initial reaction of a normal person to perversion is one of shame and disgust. To shun perversions is a normal subconscious mental defense against contamination. When disgust and repulsion turn to sympathy, the normal individual becomes defenseless in the face of the perversion.

USCCB pro-homosexual actions and publications which promote an inordinate and false "compassion" for individuals caught up in the vice of sodomy have weakened Catholic opposition to the perversion, and rendered many Catholics defenseless before the onslaught of the Homosexual Collective.

The USCCB is a classic case of the tail wagging the dog. The obvious long-term solution is to put the mad dog down. (New lies for old -- The USCCB and New Ways Ministry.)

No one has the right from God to identify himself by means of his inclination to commit any sin, no less a sin such as the sin of Sodom that cries out to Heaven for vengeance. The increasing numbers of people who identify themselves by such a predilection to the commission of sins against nature is the direct result of at least five decades of constant propagandizing by what Mrs. Randy Engel rightly calls the “Homosexual Collective” on behalf of the “mainstreaming” of sodomy and its ever-mutating related vices. Such “mainstreaming” is now part and parcel of so-called “public education” from pre-school through twelfth grade and it has become institutionalized in higher education as colleges and universities created entire departments dedicated to the perversity that is “LBGTQ Study” programs. American and multinational corporations require “diversity training” for those who do not accept what is considered to be a “normal” expression of human “love.” Hotels and catering halls display photographs on their websites of men holding hands with men and women holding hands with women to attract the “gay tourists.” Indeed, there is an entire industry related to “gay tourism.” The entertainment industry, which had been replete with very closeted practitioners of sodomy and other perversities for a very long time prior to the 1960s, became one of the chief vehicles of promoting the sodomite agenda of perversity.

Moreover, skilled homosexuals and lesbians seem to groom emotionally vulnerable people into their own twisted lives of perversity by manipulating and bribing them over the course of time. The recruitment programs at all educational levels from pre-school through graduate and professional school, the grooming of vulnerable individuals, the use of an unstable legal and constitutional system to militate in support of their “rights” and the promotion of the homosexual agenda in the mass media, an effort that began as early as November 1, 1972, the Solemnity of All Saints, mind you, as actors Hal Holbrook and Martin Sheen starred in “That Certain Summer,” an American Broadcasting Company made-for-television motion picture, has created a world in which those who oppose any or all of this must be silenced and punished. Jorge Mario Bergoglio’s embrace of “civil unions” and his promotion of such as Father Timothy Radcliffe, O.P., and "Father" James Martin, S.J. is just a further ratification of the “maturity” of “diversity.”

Finally, there are no such things as “homosexual families” as (a) sodomites have no “right” to adopt children and then to place their immortal souls in jeopardy in an unnatural situation that is opposed to both the Order of Creation (Nature) and the Order of Redemption (Grace); and (b) many sodomites, lesbians, mutants and other members of the community of hardened sinners who base their self-identification of the basis of their perverse predilections resort to the immoral practice of in vitro fertilization, which involves the conception and then destruction of thousands embryonic babies, and surrogate mothers to “have” their own children. “Homosexual families,” Jorge? There are no such things.

We do not base human self-identification on the basis of an inclination to commit various sins. If we did, of course, perhaps we could refer to the "blasphemers' community" and the "killers' community" and the "thieves' community" and the "adulterers' community" and the "gossipers' community" and the "enviers' community." (Well, come to think of it, the counterfeit church of conciliarism is a collection of blasphemers, isn't it?) Human self-identification is not based on the inclination to commit any sins, and for Jorge Mario Bergoglio and his band of conciliar revolutionaries to reaffirm those inclined to the commission of perverse sins demonstrates that they, the conciliar revolutionaries, do not understand that true love of God requires us will the good of others. the ultimate good of others is the salvation of their immortal souls, which they conciliar revolutionaries impede, not advance, as they write about the "elements of true love" and concern that perverse sinners have for each other than can "inspire" others by the "sacrifices" they make for each other.

The scandalous institutionalization of the blasphemous “Sisters of Perpetual Indulgence” has occurred as a matter of course as the homosexual collective gained control of various conciliar chancery offices, national “episcopal” conferences, parishes, schools, universities, colleges, seminaries, workshops, and programs. The power of this collective has been such that even the Archdiocese of New York relented after years of opposition to having sodomite groups dishonor Saint Patrick by representing their parishes during the annual Saint Patrick’s Day Parade on Fifth Avenue in the Borough of Manhattan.

Perhaps it is useful to recall that none of this was inevitable as there was a courageous, far-seeing priest, Father Gerald Fitzgerald, the founder of the Servants of the Paracletes, who warned the Catholic bishops of the 1950s not to place predators back into any parish assignments, going so far as place a $5,000 deposit towards the purchase an island to isolate these men as he did not believe that they were capable of reforming their behavior, that the best that could be done for them was to keep them away from possible future victims as they made reparation for their sins and attempted to save their immortal souls: 

As early as the mid-1950s, decades before the clergy sexual-abuse crisis broke publicly across the U.S. Catholic landscape, the founder of a religious order that dealt regularly with priest sex abusers was so convinced of their inability to change that he searched for an island to purchase with the intent of using it as a place to isolate such offenders, according to documents recently obtained by NCR.

Fr. Gerald Fitzgerald, founder of the Servants of the Paracletes, an order established in 1947 to deal with problem priests, wrote regularly to bishops in the United States and to Vatican officials, including the pope, of his opinion that many sexual abusers in the priesthood should be laicized immediately.

Fitzgerald was a prolific correspondent who wrote regularly of his frustration with and disdain for priests "who have seduced or attempted to seduce little boys or girls." His views are contained in letters and other correspondence that had previously been under court seal and were made available to NCR by a California law firm in February.

Fitzgerald's convictions appear to significantly contradict the claims of contemporary bishops that the hierarchy was unaware until recent years of the danger in shuffling priests from one parish to another and in concealing the priests' problems from those they served.

It is clear, too, in letters between Fitzgerald and a range of bishops, among bishops themselves, and between Fitzgerald and the Vatican, that the hierarchy was aware of the problem and its implications well before the problem surfaced as a national story in the mid-1980s.

Cardinal Roger Mahony of the Los Angeles archdiocese, reacting in February to a federal investigation into his handling of the crisis, said: "We have said repeatedly that ... our understanding of this problem and the way it's dealt with today evolved, and that in those years ago, decades ago, people didn't realize how serious this was, and so, rather than pulling people out of ministry directly and fully, they were moved."

Indeed, some psychology experts seemed to hold the position that priest offenders could be returned to ministry. Even the Paracletes, as the order developed and grew, employed experts who said that certain men could be returned to ministry under stringent conditions and with strict supervision.

The order itself ultimately was so inundated with lawsuits regarding priests who molested children while or after being treated at its facility in Jemez Springs, N.M., that it closed the facility in 1995.

Whatever discussion occurred during the 1970s and 1980s over proper treatment, however, for nearly two decades Fitzgerald spoke a rather consistent conviction about the dim prospects for returning sex abusers to ministry. Fitzgerald seemed to know almost from the start the danger such priests posed. He was adamant in his conviction that priests who sexually abused children (often the language of that era was more circumspect in naming the problem) should not be returned to ministry.

In a 1957 letter to an unnamed archbishop, Fitzgerald said, "These men, Your Excellency, are devils and the wrath of God is upon them and if I were a bishop I would tremble when I failed to report them to Rome for involuntary layization [sic]." The letter, addressed to "Most dear Cofounder," was apparently to Archbishop Edwin V. Byrne of Santa Fe, N.M., who was considered a cofounder of the Paraclete facility at Jemez Springs and a good friend of Fitzgerald.

Later in the same letter, in language that revealed deep passion, he wrote: "It is for this class of rattlesnake I have always wished the island retreat -- but even an island is too good for these vipers of whom the Gentle Master said it were better they had not been born -- this is an indirect way of saying damned, is it not?"

The documents were sealed at the request of the church in an earlier civil case involving Fr. Rudolph Kos of Dallas. Eleven plaintiffs won awards in the case in which Kos was accused of molesting minors over a 12-year period. He had been treated at the Paraclete facility in New Mexico. The documents were unsealed in 2007 by a court order obtained by the Beverly Hills law firm of Kiesel, Boucher & Larson, according to Anthony DeMarco, an attorney with the firm that has handled hundreds of cases for alleged victims of sexual abuse in the Los Angeles archdiocese and elsewhere.

According to Helen Zukin, another member of the firm, the documents have been used in some cases to dispute the church claim that it knew nothing about the behavior of sex abusers or the warning signs of abuse prior to the 1980s.

In a September 1952 letter to the then- bishop of Reno, Nev., Fitzgerald wrote: "I myself would be inclined to favor laicization for any priest, upon objective evidence, for tampering with the virtue of the young, my argument being, from this point onward the charity to the Mystical Body should take precedence over charity to the individual and when a man has so far fallen away from the purpose of the priesthood the very best that should be offered him is his Mass in the seclusion of a monastery. Moreover, in practice, real conversions will be found to be extremely rare. ... Hence, leaving them on duty or wandering from diocese to diocese is contributing to scandal or at least to the approximate danger of scandal." The advice was ignored and the priest was allowed to continue in ministry, and was ultimately accused of abusing numerous children, for which the church paid out huge sums in court awards.

While Fitzgerald told anyone who would listen of the futility of returning sexually abusive priests to ministry, that conviction became less absolute as the order, today headquartered in St. Louis, grew and the scope of its work became more complex. Fitzgerald, by most accounts, was deeply motivated by a sense of obligation to care for priests who were in trouble. Originally a priest of the Boston archdiocese for 12 years, he became a member of the Congregation of the Holy Cross in 1934, and started the Servants of the Paraclete in 1947. His concern at the time was primarily for priests struggling with alcoholism. As his new order matured and its ministry became known, bishops began referring priests with other maladies, particularly those who had been sexually abusive of children. The order for years was the primary source for care of priests in the United States with alcohol and sexual problems.

At times, Fitzgerald appears to have resisted taking in priests who had sexually abused youngsters. In his 1957 letter he requested concurrence from the cofounder archbishop "of what I consider a very vital decision on our part -- that for the sake of preventing scandal that might endanger the good name of Via Coeli [the name of the New Mexico facility] we will not offer hospitality to men who have seduced or attempted to seduce" children. "Experience has taught us these men are too dangerous to the children of the parish and neighborhood for us to be justified in receiving them here."

In September 1957 the bishop of Manchester, N.H., Matthew F. Brady, sought Fitzgerald's advice regarding "a problem priest," John T. Sullivan, who seemed sincerely repentant and whose difficulty "is not drink but a series of scandal-causing escapades with young girls. There is no section of the diocese in which he is not known and no pastor seems willing to accept him," Brady wrote. The "escapades" involved molestation of young girls. In at least one instance, he procured an abortion for a teenager he had impregnated. In another case, he fathered a child and provided support to the mother until she later married. The charges of molesting girls would follow him the rest of his life.

"The solution of his problem seems to be a fresh start in some diocese where he is not known. It occurred to me that you might know of some bishop who would be willing to give him that opportunity," Brady wrote in his original letter.

Fitzgerald responded that in his judgment the "repentance and amendment" in such cases "is superficial and, if not formally at least subconsciously, is motivated by a desire to be again in a position where they can continue their wonted activity. A new diocese means only green pastures."

Fitzgerald added that the Paracletes had "adopted a definite policy not to recommend to bishops men of this character, even presuming the sincerity of their conversion. We feel that the protection of our glorious priesthood will demand, in time, the establishment of a uniform code of discipline and of penalties."

He acknowledged the degree of deference with which Catholic clergy were treated even by civil authorities. "We are amazed to find how often a man who would be behind bars if he were not a priest is entrusted with the cura animarum [the care of souls]," he wrote.

Sullivan apparently had already been pulled from active ministry. In October 1957, less than a month after contacting Fitzgerald, Brady wrote a response to the bishop of Burlington, Vt., among the first of more than a dozen bishops approached by Sullivan for the next five years, warning against accepting him.

Brady then wrote a letter that he sent out time after time to bishops inquiring about Sullivan after he had requested acceptance for ministry. "My conscience will not allow me to recommend him to any bishop and I feel that every inquiring bishop should know some of the circumstances that range from parenthood, through violation of the Mann Act, attempted suicide, and abortion.

"Father Fitzgerald of Via Coeli would accept him only as a permanent guest to help save his soul but with no hope of recommending him to a bishop."

According to a 2003 Washington Post story, Sullivan, who had bounced around from diocese to diocese for nearly 30 years, "was stripped of his faculties to serve as a priest after he kissed a 13-year-old girl in Laconia, N.H., in 1983, when he was 66. He died in 1999, never having faced a criminal charge." After his death the church paid out more than a half-million dollars in awards to Sullivan's victims, including three in Grand Rapids, Mich., and one in Amarillo, Texas, two dioceses that did not heed the warnings of the bishops in New Hampshire. The victims said they were abused when they were between 7 and 12 years old.

In April 1962, Fitzgerald wrote a five-page response to a query from the Vatican's Congregation of the Holy Office about "the tremendous problem presented by the priest who through lack of priestly self-discipline has become a problem to Mother Church." One of his recommendations was for "a more distinct teaching in the last years of the seminary of the heavy penalty involved in tampering with the innocence (or even non-innocence) of little ones."

Regarding priests who have "fallen into repeated sins ... and most especially the abuse of children, we feel strongly that such unfortunate priests should be given the alternative of a retired life within the protection of monastery walls or complete laicization."

In August of the following year, he met with newly elected Pope Paul VI to inform him about his work and problems he perceived in the priesthood. His follow-up letter contained this assessment: "Personally I am not sanguine of the return of priests to active duty who have been addicted to abnormal practices, especially sins with the young. However, the needs of the church must be taken into consideration and an activation of priests who have seemingly recovered in this field may be considered but is only recommended where careful guidance and supervision is possible. Where there is indication of incorrigibility, because of the tremendous scandal given, I would most earnestly recommend total laicization."

But by 1963, Fitzgerald's powerful hold on the direction of the order was weakening. According to a 1993 affidavit by Fr. Joseph McNamara, who succeeded Fitzgerald as Servant General, the appointment of a new archbishop, James Davis, began a new era of the relationship between the order, which was a "congregation of diocesan right," and the archdiocese. Davis and Fitzgerald apparently clashed over a number of issues. Davis was far more concerned than his predecessor about the business aspects of the Santa Fe facility and demanded greater accountability. He also demanded greater involvement of medical and psychological professionals, while "Fr. Gerald [Fitzgerald] distrusted lay programs, psychologists and psychiatrists," favoring a more spiritual approach, according to McNamara.

McNamara said Fitzgerald was eventually forced from leadership by a combination of factors, not least of which was a growing disagreement with the bishop and other members of the order over the direction of the Paracletes. After 1965, said McNamara, Fitzgerald "never again resided at Via Coeli Monastery, nor did he ever regain the power he had once had."

Nor did he get his island. In 1965 Fitzgerald had put a $5,000 deposit on an island in Barbados, near Carriacou, in the Caribbean that had a total purchase price of $50,000. But the new bishop apparently wanted nothing to do with owning an island, and Fitzgerald, who died in 1969, was forced to sell his long-sought means for isolating priest sex offenders.

When asked for comment, a spokesman for the Paraceltes referred NCR to historic accounts previously written about the order. (Bishops were warned of abusive priests.)  

True bishops before the "Second" Vatican Council had been warned by Father Fitzgerald. They did not care. The seeds of corruption were planted long ago. They only managed to come to the forefront and receive liturgical expression and now even "papal" approbation in the decades thereafter.

All that Jorge Mario Bergoglio and lieutenants of his such as Rene Cupich, Robert McElroy, John Stowe, Wilton Gregory, Joseph Tobin, Jean-Claude Hollerich, James Martin, and Timothy Radcliffe care about is to cater to the base instincts of people who take great pride in being rebels against the binding precepts of the Divine and Natural Laws, people who stand condemned by the very words of the Apostle of the Gentiles, Saint Paul:

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 18-32.)

Saint Paul amplified this in his First Epistle to the Corinthians:

[9] Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, [10] Nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God. (1 Cor. 6: 9)

Saint Jude spoke of the fate of the cities of Sodom and Gomorrha in withering terms:

[6] And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, unto the judgment of the great day. [7] As Sodom and Gomorrha, and the neighbouring cities, in like manner, having given themselves to fornication, and going after other flesh, were made an example, suffering the punishment of eternal fire. [8] In like manner these men also defile the flesh, and despise dominion, and blaspheme majesty. [9] When Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command thee. [10] But these men blaspheme whatever things they know not: and what things soever they naturally know, like dumb beasts, in these they are corrupted.  (Jude 1 6-10.)

The entire upcoming “synod” on “synodality” is about effecting a “paradigm shift” in the name of “pastoral practice” but is, of course, an attempt to change the unchangeable laws of God and nature into vehicles of licentiousness and unbridled lust. None of this can come from Holy Mother Church, she who is the spotless, virginal bride of her Divine Founder, Invisible Head, and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ.

While the efforts of Catholics to oppose the institutionalized evils that were celebrated by the Los Angeles Dodgers and all but one other major league baseball team three days ago are commendable, one of the reasons that perversity has become institutionalized is that it has been indulged and celebrated by men who are presumed be officials of the Catholic Church. Moreover, the fact that two “bishops” who spoke (one by video and the other in person) are openly critical of their ”pope” should serve as a salutary instruction that the problem is to be found principally with the lords of popular culture but with the liege lord of conciliarism and the false faith, sacrilegious worship, and corrupted moral teaching that he propagates.

There was a time when bishops turned to the Successor of Saint Peter with open ears to listen to his teaching as when Pope Pius IX asked the world’s bishops if he should proclaim the dogma of the Immaculate Conception of the Blessed Virgin Mary:

Blessed Virgin, and moved by the representations of many bishops that were in harmony with his own conviction, he issued Encyclical of the 2nd February 1849, addressed to the Patriarchs, Prelates, Archbishops and Bishops of the whole world, in order to obtain from them the universal tradition concerning the Immaculate Conception of the Blessed Mother of God. In this Encyclical the Holy Father recognizes the fact that there was a universal movement among Christians in favor of the belief in question, so that the complete acknowledgment  of it appeared to be sufficiently prepared both by the liturgy and the formal requisition of numerous bishops, no less than by the studies of the most learned theologians. He further states that this general disposition was in full accordance with his own thought, and that it would afford him great consolation, at a time when so many evils assailed the church, to add a flower to the crown of the most holy Virgin and so acquire a title to her special protection. He declares, moreover, that with this end in view he had appointed a commission of Cardinal in order to study the question. He concludes by inviting all his venerable brethren of the Episcopate to make known to him their sentiments and join their prayers with his in order to obtain light from on high.

As the cross itself was folly in the estimation of the early unbelieving world, so were such theological occupations, at a time when the Sovereign Pontiff had not an inch of ground whereon he could freely tread, a subject for jesting and sarcasm to the worldly-wise of the nineteenth century. It was some time before they came to understand that a Pope is a theologian more than a king, that, as such, he is sure of the future, and that  the solemn proceeding in regard to the Immaculate Conception was a triumphant reply to all the errors of modern thought. This dogma brings to naught all the rationalist systems which refuse to acknowledge in human nature either fall or supernatural redemption. The means, besides, which were adopted in order to prepare its promulgation, tended to bring the various churches throughout the world into closer relation with their common Head and Centre. They who had hitherto laughed, now raged when they saw this great result, and attacked with the utmost fury what they called the "new dogma." Both sectarianism and the schools of sophistry descanted loudly, although certainly not learnedly, on the ignorance and ineptitude of the institution which so powerfully opposed them. All this was only idle clamoring. It never hindered the Holy Pontiff from prosecuting calmly the important work which heaven had inspired him to begin. 

The encyclical was warmly responded to by the Episcopate Six hundred and three replises were duly forwarded to the Holy Father. five hundred and forty-six urgently insisted on a doctrinal definition. A few only, and among these was Msg. Sibour, Archbishop of Paris, doubted whether the time was opportune. But there was no doubt as to the sentiments of theCatholic world. Only in our time, when the facilities of communication are so much greater than in any former age, could the plan of conusting so many bishops in all parts of the world have been successfully adopted. Pius IX, was now at Rome, and invited around him all bishops, who could travel to the Holy City. No fewer than one hundred and ninety-two from every country except Russia sought the presence of the Chief Pastor. The absence of the Russian bishops was all the more surprising as the Russo-Greek church vies with Rome in the honor which it pays to the Blessed Mary. The Bishops, however, were not to blame. Their good purposes were frustrated by the jealous policy of the Emperor Nicholas. The bishops assembled at Rome, in obedience to the wishes of Pius IX, did not constitute a formal council. They were, nevertheless, a very complete representation of the universal church. There were of the number some highly distinguished cardinals, archbishops and bishops, such as Cardinals Wiseman and Patrizzi, Archbishops Fransoni of Turin, Reisach of Munich, Sibour of Paris, Bedini of Thebes, Hughes of New York, Kenrick of Baltimore, and dixon of Armagh, together with Bishops Mazenod of Marseilles, Bouvier of Mans, Malon of Bruges, Dupanloup of Orleans, and ketteler of Mayence. Who will say that the learning of the Catholic world was not at hand to aid with sound counsel the commission of cardinals and theologians  whom the Holy Father had appointed to prepare the Bull of definition? There had never been so many eminent bishops together at Rome, since the Ecumenical Council of 1215. On so great an occasion Pius IX, had requested the prayers of the faithful, and throughout the Catholic world supplication was made to heaven, in order to obtain through the light of the Holy Ghost, such a decision as could tend only to promoted the glory of God, the honor due to the Blessed Virgin Mary and the salvation of mankind. The bishops at one of their sessions gave a very practical utterance as regard the infallible authority of the Pope. The question having arisen whether the bishops were to assist him as judges in coming to a decision and pronounce simultaneously with him, or leave the final judgment solely to the word of the Sovereign Pontiff, the debate, as if by inspiration from on high, came suddenly to a close. It was the Angelus hour. The prelates had scarcely resumed their placed after the short prayer, and exchanged a few words, when they made a unanimous declaration in favor of the supremacy of Saint Peter's chair: Petre, doce nos: confima fratres tuos -- "Peter, teach us; confirm thy brethren." The teaching which the Reverend Fathers sought from the lips of the Supreme Pastor was the definition of the Immaculate Conception.  (The Rev. Æneas MacDonell Dawson, Pius IX. And His Time, London: Thos. Coffey, Catholic Record Printing House. 1880.)

Does anyone reading these words believe Jorge Mario Bergoglio confirms Catholics in the Faith?

No, this veritable Anti-Peter confirms completely unrepentant sinners in their lives of eternal perdition.

Unlike Jorge Mario Bergoglio and his band of impure fiends who enable hardened sinners in lives of impurity, indecency, vice, and utter depravity, Saint Juliana Falconieri, whose feast we celebrate today, Monday, June 19, 2023, was devoted to such purity and holiness that she devoted herself wholeheartedly to the Order of Servites of the Seven Sorrows of the Blessed Virgin Mary by pledging a life of virginity before one of the order’s seven canonized founders, Saint Philip Benizi:

Juliana was a daughter of the noble family of the Falconieri, and was born in the year 1270. Her father was the same who at his own costs so splendidly built from the foundations the Church of Our Lady of the Annunciation as it now standeth at Florence. Her mother's name was Reguardata. They were both well stricken in years, and, until the birth of Juliana, had been childless. From her very cradle she gave tokens of the holiness of life to which she afterwards attained. And from the murmuring of her baby lips was caught the sweet sound of the names of Jesus and Mary. As she entered on her girlhood, she delivered herself up entirely to the pursuit of Christian godliness, and so excellently shone therein, that her uncle, the Blessed Alexius, scrupled not to tell her mother that she had given birth to an Angel rather than to a woman. So modest was her carriage, and so clean her soul from the lightest speck of indiscretion, that she never in her whole life stared a man in the face, and that the very mention of sin made her shiver, and when the story of a grievous crime was told her, she dropped down nearly fainting. Before she had finished her fifteenth year, she renounced her inheritance, although a rich one, and all prospect of an earthly marriage, and made to God a vow of virginity, before holy Philip Benizi, from whom she was the first to receive the religious habit of what are called the mantled nuns.

She put herself for instruction under her daughter. Thus in a little while their number increased, and she became the foundress of the Order of Mantled nuns, to whom she gave a rule of life full of wisdom and godliness. Holy Philip Benizi, having thorough knowledge of her excellence, chose her above all living to whom at his death to leave the care not of the women only but of the whole of the Order of the Servants of the Blessed Virgin Mary, of which he had been the propagator and director. Juliana, who deemed ever lowly of herself, even when she was the mistress of the others, ministered to her sisters in the meanest offices of the work of the house. She passed whole days in incessant prayer, and was often rapt in spirit, and the remainder of her time she toiled to make peace among the citizens, who were at variance together, to recall transgressors from the ways of iniquity, and to nurse the sick, to cure whom she would sometimes even use her tongue to remove the matter that ran from their sores. It was her custom to afflict her own body with whips, knotted cords, iron girdles, watching, and sleeping upon the ground. Upon Mondays, Tuesdays, Wednesdays, and Thursdays, she ate very sparingly some unpalatable food, upon Fridays she took nothing except the Bread of Angels, and upon Saturdays, besides the Holy Communion, only bread and water.

The self-inflicted hardships of her life brought upon her a disease of the stomach, whereby, when she was seventy years of age, she was brought to the point of death. She bore the daily sufferings of her illness with a smiling face and a brave heart. The only thing of which she was heard to complain was that, her stomach being so weak that she could not keep down any food, she was withheld by reverence for the Sacrament from drawing near to the Lord's Table. Finding herself in these straits she begged the Priest to bring the Bread of God, and, as she dared not take It into her mouth, to put It as near as possible to her heart. The Priest did as she wished, and, to the amazement of all present, the Divine Bread at once disappeared from sight, and at the same instant a smile of joyous peace crossed the face of Juliana, and she gave up the ghost. All were confounded until the virgin body was being laid out after death in the accustomed manner. Then there was found upon the left side of the bosom a mark like the stamp of a seal, reproducing the form of the Sacred Host, the mould of which was one of those that bear a figure of Christ crucified. The noise of this and other wonders got for Juliana a reverence not only from Florence, but from all parts of the Christian world, which so increased through the course of four hundred years, that Pope Benedict XIII. commanded an office in her honour to be said by the whole Order of Servants of the Blessed Virgin Mary, and Clement XII., a munificent Protector of the same Order, finding new signs and wonders shedding lustre upon her memory every day, numbered her among Holy Virgins. (Matins, The Divine Office, Feast of Saint Juliana Falconieri.)

Saint Juliana Falconieri’s holy life contained hallmarks of what the impure propagators of Modernism believe are “masochistic” tendencies that are “inconsistent” with a religion that is open the “people” and their alleged “needs” in a world of “diversity.”

Alas, Saint Juliana Falconieri understood that fallen creatures must always conform themselves to God and His teaching by living in a penitential manner. Jorge Mario Bergoglio and the others who are responsible for creating, fostering and celebrating an atmosphere of perversity in the name of “compassion” and “accompaniment” that have made the rise and the institutionalization of the “Sisters of Perpetual Indulgence” possible.

We turn to Our Lady of the Sacred Heart of Jesus on this fourth day within the Octave of the Most Sacred Heart of Jesus to beg her to melt our icy hearts so that the treasures contained within the fountain of Divine love that is her Divine Son’s Most Sacred Heart may overflow in our own hearts, which are meant to be in unison with that same Sacred Heart as Its consecrated slave through her own Sorrowful and Immaculate Heart of Mary.

Let us continue to pray Our Lady’s Most Holy Rosary with fervor every day so that at least one soul will be converted from life of hardened sin and become white as snow after being washed in the Precious Blood of the Lamb of God, Who takest away the sins of the world.

Our Lady of the Most Sacred Heart of Jesus, pray for  us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us. 

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us. 

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Juliana Falconieri, pray for us.

Saints Gervase and Protase, pray for us.