Saturday, March 17, 2012

Well, they got another one...


So, why is it that children of same sex couples are sometimes refused admittance to Catholic schools?

Whittling down teaching.

I've often sided with the kids on this topic - let the children have access to a catholic education no matter what the lifestyle of the parents happens to be.  I mean, Bl. Laura Vicuna's mother was the mistress of a drunken abuser, and she was accepted in Catholic school. 

Nevertheless, sometimes militant homosexual parents, and for some queer reason, lesbians, have a way of imposing their own agenda against the Church, and making demands that the Church get with the 21st century and become more gay friendly than it already clearly is. 

Oh.  What a coincidence!  Here's a story about that very subject just to make my point:
BOWMANVILLE, Ontario, March 16, 2012 ( – A self-proclaimed ‘lesbian’ whose two children attend a Catholic school near Peterborough is demanding that the Peterborough Catholic school board remove a Catechism quote dealing with homosexuality from a school pamphlet. Ann Michelle Tesluk has started an online petition to pressure the board to action and describes her activities as gearing to make the Catholic Church into an “openly gay friendly church.”

The pamphlet in question, however, is controversial from more than one perspective. While quoting the Catechism that the homosexual inclination is “objectively disordered”, the pamphlet also misrepresents Catholic teaching in numerous ways. The pamphlet calls on schools to highlight homosexual role models and familiarize students with terms like “LGBTQQ” and “two-spirited.” It indicates that Canada legalized same-sex “marriage” in 2005 without mentioning that the Church opposes such unions. - Read the entire article here.
The pamphlet seems to be riddled with errors, yet the passage from the Catechism is cited as  “outdated and harmful”:
“As it is right now, it is derogatory, patronizing and discriminatory, not to mention lacking in scientific evidence,” she says. “Any child who reads this will be faced, at minimum, with a negative attitude towards homosexuality,” she continues. “Isn’t this what we are trying to prevent? How can we allow any school in Ontario to teach this to our children?” - ibid
My, my, my, my, my.  Keep on pushing on and they will eventually get what they want - or, if all else fails, they might consider moving to the Archdiocese of Washingtom D.C.?  

Photo:  Gay propaganda.

Fir Sint Paddy's day: How to speak Irish.

Happy St. Patrick's Day!

Friday, March 16, 2012

Fr. Pfleger wants retailers to remove the toy guns from Easter baskets...

"The toys in question are plastic water guns or Nerf dart shooters in sizes ranging from pistol- to nearly rifle-length, contained in Easter baskets sold by the retailer for prices starting at $9.99." - Source

I'm sensing a Nobel Peace Prize nomination here.

H/T Pewsitter

The Department of Corrections

Tomorrow is St. Pat's Day...

Oooo!  I guess I missed it.

Blogger of the week:

Original post removed out of humility.  What?  I really was the one who originally broke the story.

Wednesday, March 14, 2012

Fr. Guarnzio speaks: "And indeed contrary to the statement read on Sunday March 11th during all Masses at St. John Neumann, both instances have everything to do with the Eucharistic incident."

Well, well, well!  This is very revealing.  From CNA:
Fr. Marcel Guarnizo’s Response to the Eucharistic Incident

I would like to begin by once again sending my condolences to the Johnson family on the death of Mrs. Loetta Johnson.

I also feel obliged to answer questions from my parishioners, as well as from the public, about the incident on February 25th.

Here are the facts: On Saturday February 25th I showed up to officiate at a funeral Mass for Mrs. Loetta Johnson. The arrangements for the Mass were also not my own. I wish to clarify that Ms. Barbara Johnson (the woman who has since complained to the press), has never been a parishioner of mine. In fact I had never met her or her family until that morning.

The funeral celebration was to commence at 10:30a.m. From 9:30 to 10:20, I was assigned to hear confessions for the parish and anyone in the funeral party who would have chosen to receive the sacrament.

A few minutes before the Mass began, Ms. Johnson came into the sacristy with another woman whom she announced as her “lover”. Her revelation was completely unsolicited. As I attempted to follow Ms.Johnson, her lover stood in our narrow sacristy physically blocking my pathway to the door. I politely asked her to move and she refused.
I understand and agree it is the policy of the Archdiocese to assume good faith when a Catholic presents himself for communion; like most priests I am not at all eager to withhold communion. But the ideal cannot always be achieved in life.

In the past ten days, many Catholics have referenced canon 915 in regard to this specific circumstance. There are other reasons for denying communion which neither meet the threshold of canon 915 or have any explicit connection to the discipline stated in that canon.

If a Quaker, a Lutheran or a Buddhist, desiring communion had introduced himself as such, before Mass, a priest would be obligated to withhold communion. If someone had shown up in my sacristy drunk, or high on drugs, no communion would have been possible either. If a Catholic, divorced and remarried (without an annulment) would make that known in my sacristy, they too according to Catholic doctrine, would be impeded from receiving communion. This has nothing to do with canon 915. Ms. Johnson’s circumstances are precisely one of those relations which impede her access to communion according to Catholic teaching. Ms. Johnson was a guest in our parish, not the arbitrer of how sacraments are dispensed in the Catholic Church.

In all of the above circumstances, I would have been placed in a similar uncomfortable position. Under these circumstances, I quietly withheld communion, so quietly that even the Eucharistic Minister standing four feet from me was not aware I had done so. (In fact Ms. Johnson promptly chose to go to the Eucharistic minister to receive communion and did so.) There was no scandal, no “public reprimand” and no small lecture as some have reported.

Details matter. Ms. Johnson was not kneeling when she approached for communion, she did not receive the cup as the press has reported she has stated. It is the policy of St. John Neumann parish never to distribute under both species during funerals.

During the two eulogies (nearly 25 minutes long), I quietly slipped for some minutes into the sacristy lavatory to recover from the migraine that was coming on. I never walked out on Mrs. Loetta Johnson’s funeral and the liturgy was carried out with the same reverence and care that I celebrate every Mass. I finished the Mass and accompanied the body of the deceased in formal procession to the hearse, which was headed to the cemetery. I am subject to occasional severe migraines, and because the pain at that point was becoming disabling, I communicated to our funeral director that I was incapacitated and he arranged one of my brother priests to be present at the cemetery to preside over the rite of burial. Furthermore as the testimony of the priest that was at the cemetery conveys, he was present when the Johnson family arrived, and in fact mentioned that being called to cover the burial rite is quite normal, as many priests for reasons much less significant than mine (rush hour traffic for example) do not make the voyage to the cemetery. He routinely covers for them. This change in plans, was also invisible to the rest of the entourage. Regrets and information about my incapacitating migraine were duly conveyed to the Johnson family.

I have thanked the funeral director and the priest at the burial site, for their assistance that day. Mrs. Loetta Johnson was properly buried with every witness and ceremony a Catholic funeral can offer. I did not and would not refuse to accompany Barbara Johnson and her mother to the cemetery because she is gay or lives with a woman. I did not in any way seek to dishonor Mrs. Johnson's memory, and my homily at the funeral should have made that quite evident to all in the pews, including the Johnson family.

I would like to extend again to Ms. Johnson and her family, my sincerest condolences on her mother’s death. I would never intentionally want or seek to embarrass anyone publicly or increase anyone’s emotional distress during such a difficult time. I did not seek or contrive these circumstances.

But I am going to defend my conduct in these instances, because what happened I believe contains a warning to the church. Such circumstances can and will be repeated multiple times over if the local church does not make clear to all Catholics that openly confessing sin is something one does to a priest in the confessional, not minutes before the Mass in which the Holy Eucharist is given.

I am confident that my own view, that I did the only thing a faithful Catholic priest could do in such an awkward situation, quietly, with no intention to hurt or embarrass, will be upheld.

Otherwise any priest could-and many will-face the cruelest crisis of conscience that can be imposed. It seems to me, the lack of clarity on this most basic issue puts at risk other priests who wish to serve theCatholic Church in Washington D.C.

As to the latest allegations, I feel obliged to alleviate unnecessary suffering for the faithful at St. John Neumann and others who are following the case.

I wish to state that in conversation with Bishop Barry Knestout on the morning of March 13, he made it very clear that the whole of the case regarding the allegations of “intimidation” are circumscribed to two conversations; one with the funeral director and the other with a parish staff member present at the funeral. These conversations took place on March 7th and 8th, one day before the archdiocese’s latest decision to withdraw faculties (not suspend, since Cardinal Wuerl is not my bishop) on the 9th of March. I am fully aware of both meetings. And indeed contrary to the statement read on Sunday March 11th during all Masses at St. John Neumann, both instances have everything to do with the Eucharistic incident. There is no hidden other sin or “intimidation” allegations that they are working on, outside of these two meetings. The meetings in question, occurred in our effort to document from people at the funeral Mass in written form a few facts about the nature of the incident. We have collected more than a few testimonies and affidavits, testifying to what really took place during the funeral liturgy.

My personal conversation with both parties in question were in my view civil, professional and in no way hostile. I respect both individuals in question and really do not know the nature of their grievance.

On March 13, I asked Bishop Knestout about detail on this matter but he stated that he was not at liberty to discuss the matter. I would only add for the record, that the letter removing me from pastoral work in the Archdiocese of Washington, was already signed and sealed and on the table when I met with Bishop Knestout on March 9, even before he asked me the first question about the alleged clash.

In the days to come I look forward to addressing any confusion about the above conversations if the Archdiocese or the persons involved wish to talk about it publicly or privately.

I am grateful for all the good wishes and prayers I have received. And sincerely, having lost my own mother not long ago, I again extend my condolences to the Johnson family. I finally wish for the good of the Universal Church, the archdiocese, my parish and the peace of friends and strangers around the world, that the archdiocese would cease resolving what they call internal personnel matters of which they cannot speak, through the public media.

I remain my bishop’s and my Church’s, and above all Christ Jesus’obedient servant,

Very truly yours,

Father Marcel Guarnizo.

The truth comes out. 

Prayers for Fr. Marcel Guarnizo.

An 'official' note on Fr. Guarnizo's 'administrative leave' situation...

All the priests in the archdiocese received an e-mail from Bp. Knestout on Monday, March 12:

"Last night and early this morning it was reported incorrectly on some news outlets that the placement of Fr. Guarnizo on administrative leave resulted from the incident in which Communion was denied at a funeral. This report is incorrect."

"Fr. Guarnizo was placed on administrative leave as the result of credible allegations of behavior that is distinct from and occurred subsequent to the incident involving communion. The archdiocese’s Communications staff is monitoring and correcting inaccurate stories on a continual basis." 
"I have initiated two formal inquiries into both these incidents. Fr. Guarnizo will have the opportunity to present his side in both matters."

My sources must remain anonymous.  It should be understood however, that neither professional, nor amateur bloggers and pundits, priests nor canon lawyers, conservative traditionalist observers, nor liberal progressive-Catholics know the details of this case.  And since it is a personnel matter, most of us will never know unless the principals themselves release a public statement.

Let's get back to Lent now.

Wait a minute!  Wait a minute!  Fr. Guarnizo has spoken.  Go here

Good question.

Why are Bishops reluctant... ?

"Our bishops have called on us to join them in combating Obama’s attacks on the faith and on the faithful ( not to mention everybody else). While “ religious freedom” is a principle that can quickly be distorted and dismissed as an abstraction, the doctrine of the Eucharist and the teaching of Humanae Vitae address concrete realities. Why do our bishops ignore them as we confront this diabolical offensive by the Culture of Death?" - Read the entire article here: From Under The Rubble . . .  

H/T Pewsitters

More signs of the New Springtime...

I've changed my mind.

About new religious communities, that is.  Especially the diocesan hermit and consecrated virgin type, as well as the new Benedictine monastic groups around the United States and Europe - well, pretty much all of the 'new' religious groups.  I have come to believe that these groups are proof of the New Springtime John Paul II envisioned.  I have come to this conclusion considering that all - or most of these groups have been founded by seasoned religious and/or priests, and approved by the diocesan Bishop.  In some cases, the communities were actually called forth by the diocesan Bishop. 

It's a sign.

(And strangely enough, most of them seem to favor the traditional or Extraordinary Form of Mass.)

Just a thought.

Photo: Source

I talked to Cathy of Alex last night...

And I told her just exactly what's been going on around here.

Tuesday, March 13, 2012


"So, can one be a practicing Buddhist and a faithful, sacramental Catholic? You will find few traditional Catholics who would answer in the affirmative."

I knew a Carthusian who built himself a Zen garden and had himself a Zen master - a woman, no less.  As far as I know, he is still a Carthusian and a Catholic.  Thomas Merton was famously a student of Oriental mysticism, and although he said I want "to become as good a Buddhist as I can." - he remained a Catholic.  Both of these men identified as Roman Catholic, both by religious profession and practice, yet I'm not sure it was their intention to identify themselves as distinctly Buddhist, or Buddhist Catholic.

This topic arose of course because Barbara Johnson was denied communion by Fr. Marcel Guarnizo.  Fr. denied Communion because Johnson revealed to him she was a lesbian in a relationship with another woman - in so many words.  Later it came to light that Johnson identified herself as a Buddhist, and in another situation, a 'student of Buddhist philosophy' - in addition to being a lesbian.  Those of us who support Fr. Guarnizo's actions see this as further justification for denying Johnson Communion, although Fr. Guarnizo probably was not aware of those details. 

Anyway - further discussion on the Guarnizo/Johnson Communion tussle is not my objective here.  What I find interesting is the subject of BuddCaths - or Catholics who claim to be practicing Buddhists, and specifically, a quote I ran across from John Paul II on Buddhism:
The “enlightenment” experienced by Buddha comes down to the conviction that the world is bad, that it is the source of evil and of suffering for man. To liberate oneself from this evil, one must free oneself from this world, necessitating a break with the ties that join us to external reality — ties existing in our human nature, in our psyche, in our bodies. The more we are liberated from these ties, the more we become indifferent to what is in the world, and the more we are freed from suffering, from the evil that has its source in the world.

Do we draw near to God in this way? This is not mentioned in the “enlightenment” conveyed by Buddha. Buddhism is in large measure an “atheistic” system. We do not free ourselves from evil through the good which comes from God; we liberate ourselves only through detachment from the world, which is bad. The fullness of such a detachment is not union with God, but what is called Nirvana, a state of perfect indifference with regard to the world. To save oneself means, above all, to free oneself from evil by becoming indifferent to the world which is the source of evil. This is the culmination of the spiritual process. - “Crossing the Threshold of Hope,” 
... Suffice it to say, on this point the pope drew a bright line between himself and many other Catholics who, essentially, argue that Vatican II completely embraced the “all religious roads lead to the top of the same holy mountain” approach to faith. - T.Matt, Get
Is Buddhism compatible with Catholicism?

Is the nada of John of the Cross the same thing as the sunya of Zen?  Not exactly.  But what does the Church teach?
Catholics believe that the Church is the Body and Bride of Christ, the seed of the Kingdom of God, and the conduit of God's grace and mercy in the world. Buddhists believe that Church, or Sangha, is in the end, upaya, nothing more than the expedient means to ultimate extinction. Rather than the Beatific Vision, Buddhist teaching holds that non-existence is the only hope for escaping the pains of life.
Catholicism believes that truth, and the Author of Truth, can be known rationally (to a significant, yet limited, extent) and through divine revelation. In contrast, Buddhism denies existential reality; nothing, including the "self," can be proven to exist. 
Dialogue and Danger 
Romano Guardini, in his classic work The Lord, stated that Buddha would be the greatest challenge to Christ in the modern age. In an age of terrorism, such a statement may appear to be an exaggerated concern, but Buddhism offers Christianity serious and subtle challenges. Because it appears to be peaceful, non-judgmental, and inclusive, its appeal will undoubtedly continue to grow. Because it offers a spirituality that is supposedly free of doctrine and authority, it will attract hungry souls looking for fulfillment and meaning. "For this reason," the Holy Father states, "it is not inappropriate to caution those Christians who enthusiastically welcome certain ideas originating in the religious traditions of the Far East — for example, techniques and methods of meditation and ascetical practice." As he correctly observes, "In some quarters these have become fashionable, and are accepted rather uncritically."

Nostra Aetate, Vatican II's Declaration on the Relationship of the Church to Non-Christian Religions, states that "Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination." It continues to note that, "The Catholic Church rejects nothing that is true and holy in these religions" and believes that other religions, in certain ways, "often reflect a ray of that Truth which enlightens all men."

In Buddha’s final words to his disciples under the sala trees, he said, "Make of yourself a light. Rely upon yourself; do not rely upon anyone else. Make my teachings your light. Rely upon them; do not depend upon any other teaching." When the Fourth Evangelist described John the Baptist, he said, "He was not himself the light, but was to bear witness to the light" (John, 1:8). He continued by proclaiming that Christ "is the true light that enlightens every man who comes into the world" (John, 1:9). Christ, the "true light," did not teach His followers to extinguish their fires, such as is meaning of nirvana, but to illuminate the world with His love, and to reflect the light of His truth. - Catholicism and Buddhism | Anthony E. Clark and Carl E. Olson
It seems to me that Buddhism may be a convenient religion in our relativistic culture.  The authors cited above, noted:
Another key appeal of Buddhism is its non-dogmatic and seemingly open-minded character. For those who reject the dogmatic and objective claims of Christianity, or who believe that Christianity should avoid an "exclusive" or absolute approach to truth, Buddhism offers an easier alternative. In addition, some Christians find solace in believing that their faith in Christ and Buddhism are compatible. - ibid
H/T to PML for the link.

Monday, March 12, 2012

Disordered affections

"He has mercy on those who fear Him, in every generation."

As most people who read this blog know, I attend Mass at my local parish church now days.  The Ordinary Form is the Mass that is celebrated there, and of course the priest faces the people.  During the Preface, the celebrant tripped over the word 'disordered'.  I'm not sure anyone else noticed, but I looked up at that instant, and it seemed Father had a bit of an epiphany as he read, 'disordered affections'.  Below is the context from Preface II: 
Preface II of Lent

For you have given your children a sacred time for the renewing and purifying of their hearts, that, freed from disordered affections, they may so deal with the things of this passing world as to hold rather to the things that eternally endure.
I think I know what he thought - Father has the delicate task of teaching a kinda, sorta, liberal parish about things pertaining to Catholic teaching regarding marriage and sexuality.  Maybe he thought as I did, "'Disordered affections!'  Yeah, see, we all have them - and it is God's will that we be freed of them - that we pray and do what is in our power through self-denial to free ourselves, and re-order our lives 'to hold rather to the things that eternally endure.'"

Maybe he didn't think all of that through just like I said, and maybe I didn't say it very well, but the point is - disordered affections aren't exclusive to any particular group, and the work of Lent, indeed the work of the Christian life is to be 'freed from disordered affections... so as to hold rather to the things that eternally endure.'

Get it?  I think Father did, and I definitely caught it.   

Everything really is a grace, isn't it.

Art:  Retablo, Our Lady of Mercy

Sunday, March 11, 2012

Our Lady and her priests.

"The priests who venerate me will be scorned and opposed by their confreres..." - Our Lady of Akita

Additional Background information on Fr. Marcel Guarnizo as it relates to facts stated in the 'suspension' notification.

" ... And with the stunning collapse, the burning question arose in Russia—what is to be done? How should the West respond to the liberation of the communist lands—particularly Russia?

Founded in 1994, Aid to the Church in Russia (A. C. R.), has been actively engaged in the one meaningful answer to that question: the reconstruction of the Church and society in the East. Since that year, A. C. R. has been a source of major funding for the Church, making significant donations to, among other things, the following projects:

…reconstruction of Mary Queen of the Apostles Seminary, St. Petersburg

…reconstruction of Cathedral of the Assumption, St. Petersburg

…reconstruction of the Cathedral of the Immaculate Conception, Moscow

…reconstruction of St. Louis of France, Moscow

…construction of the Cathedral of the Immaculate Heart of Mary, Irkutsk, Siberia

The founder of A. C. R. is Rev. Marcel Guarnizo, a native of Washington, D.C., a graduate of O’Connell High School, and at the time of A. C. R.’s founding, a seminarian in Rome. In 1998, after his training there, Rev. Guarnizo, was ordained to the priesthood for the Apostolic Administration of European Russia by Archbishop Tadeusz Kondrusiewicz.

“And the Gates of the Netherworld Shall Not Prevail Against It” (Mt. 16:18).

The tenth anniversary celebrations took the form of a Biblical and Ecclesiological Symposium, which started at 4:00pm on 25 May 2001 in the Cathedral of the Immaculate Conception in Moscow. The appropriate theme for the weekend: “And the Gates of the Netherworld Shall Not Prevail Against It” (Mt. 16:18).
The host for the events was Archbishop Kondrusiewicz. The Holy Father’s envoy to the event, His Excellency Archbishop Jean-Louis Tauran, Secretary for Relations with the States, presided over the opening ceremony and closed the weekend as the main celebrant of the Mass on Sunday morning..."

Rev. Marcel Guarnizo
Fr. Marcel Guarnizo is an American by birth, he is a Catholic diocesan priest belonging to the Archdiocese
of Moscow, Russia. Rev. Guarnizo studied theology and philosophy in Rome where he specialized in
Metaphysics. He is also the founder and chairman of the Educational Initiative for Central and Eastern
Europe (EICEE) a foundation committed to the strengthening and promotion of free, just and
democratic societies in Central and Eastern Europe.

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