|
Agnes:
https://www.mostholyfamilymonastery.com/catholicchurch/cardinal-bernardin-chicago/#_ftn10
Bernardin’s Involvement In Satanic RitualsA woman using the pseudonym Agnes for her own protection claims that she was raped by “Cardinal” Bernardin. She has testified to this in a sworn deposition, in accounts to investigators, in affidavits submitted in support of others’ cases against Bernardin, in phone calls and letters to “Church” officials, and in sworn affidavits with Vatican officials. Agnes claims that when she was eleven years old (which was several decades ago) Joseph Bernardin raped her as part of a satanic ritual in which Bishop John J. Russell of Charleston, South Carolina, also took part. Agnes was brought to the ritual by an abusive father who was a member of a satanic cult. Agnes said that her dad offered her to the cult as part of a satanic sacrifice.[10] During this ceremony, a Catholic Eucharist was defiled and Agnes’ pet dog Flinnie was tortured.[11] In the fall of 1992, Agnes passed a polygraph (lie detector) test regarding the truthfulness of these events. She now has passed several polygraph tests.[12] Several years ago I was able to speak to Fr. Charles Fiore (one of Malachi Martin’s best friends) shortly before he died. Fr. Fiore told me that, in interviewing aand getting to know Agnes, she affirmed the whole story of what had happened to her as an eleven-year-old. Fr. Fiore also considered her to be credible. In the early as someone who could get her information to the Vatican. Malachi Martin incorporated hher story into his book Windswept House. Although the rape of Agnes by Bernardin took place in 1957, Martin incorporated it into his book’s description of the satanic enthronement of the Vatican on June 29, 1963. Martin said that the satanists (which included many who claimed to be igh-ranking members of the Catholic Church) “prayed” and sacrificed satanically to transform the Catholic Church into “The Universal Church of Man.”[13] During this satanic ceremony, the “high priest” said to the participants: “Do you each and all now solemnly swear that your administration of office will be bent to fulfill the aims of the Universal Church of Man?” They responded: “We do so solemnly swear.”[14]
Cardinal Bernardin paid for Barach Obama to attend Saul Alinsky's training school. You remember him, don’t you? Alinsky was the subject of Hillary Clinton’s college thesis, and mentored her by mail. Ben Carson made headlines during the GOP convention by pointing out that Alinsky dedicated his last book, Rules for Radicals, to Lucifer — as the world’s first successful radical. The Stream seconded Carson’s concerns, explaining in detail how Alinsky’s tactics are divisive, destructive and utterly amoral. | It was a Saul Alinsky training school that taught Barack Obama how to use “community organizing” as a tool of racial division and political power-grabbing. In 2012, Phyllis Schlafly and George Neumayr dropped the bombshell that the person who paid to send Obama to Saul Alinsky school was none other than Chicago Cardinal Joseph Bernardin. The cardinal used money given by hard-working Catholic parishioners to further the “Catholic Campaign for Human Development” (CCHD). Bernardin also crafted the “Seamless Garment” argument, which served pro-choice politicians as a bulletproof vest, allowing them to smoosh together Medicaid funding, gun control, and the murder of a million babies each year, as interchangeable “life issues.”
| As Wolf in Sheep’s Clothing reveals, the CCHD (Catholic Campaign for Human Development) was created by Alinsky supporters within the Church, who’d been drawn to his socialist goals and sharp-elbowed tactics as early as the 1940s. Catholics who donate to the annual CCHD collection on Sunday are rarely told that the money goes not to feeding the poor, but rather to organizing them into fierce political grievance groups, led by men like Barack Obama. As The Stream noted last year and this film reveals via personal accounts from priests who got caught up in Alinsky’s movement, he taught Christians to see political conflicts as ruthless struggles for power between the “haves” and “have nots,” and to use dehumanizing rhetoric and confrontational stunts to destroy their “enemies.”
...Because the leftist Catholics were in a distinct minority, in a church that was fiercely persecuted by socialist regimes in Eastern Europe and China, they turned to a brilliant outsider in Alinsky. A master of misdirection and verbal trickery, Alinsky taught leftist Catholics how to seize the high ground in intra-church debates, organize astroturf groups to give the appearance of mass popular support, and intimidate their opponents.
The high tide of Alinsky’s direct influence in the church came in 1978, when his clerical allies seized control of a national meeting of Catholic lay leaders, the Call to Action Conference. Using Alinskyite tactics to make sure that leftist dissenters from key Catholic doctrines were appointed to key positions, these radicals tried to transform the Call to Action into a kind of American Catholic parliament. Pretending to speak on behalf of all American Catholics, they demanded that the church change its age-old teachings on contraception, ordain women priests and embrace “gay liberation.” htttps://stream.org/radical-activist-saul-alinsky-recruited-wolves-shepherds-clothing/ |
1. Jean-Claude Cardinal de Vincennes - Jean Cardinal Villot (deceased) Within days of Luciani’s election to the See of Peter, Archbishop Gagnon was summoned to a private audience with him. This meeting was at Cardinal Benelli’s insistence with the new pope. John Paul I had already decided to rid himself of Paul VI’s Secretary of State, Jean Cardinal Villot, and replace him with Giovanni Cardinal Benelli. Most unfortunately for the new pope, his timing was off. The correct moment to have made that major change in government was toward the end of the Conclave that elected him; right after receiving obeisance from each of his electors. That would have been the perfect time for the new Pontiff to have summoned four burly Swiss Guards and ordered them to escort the former Secretary of State back to France. However, Pope John Paul I—a total outsider when it came to understanding and dealing with the Roman Curia—rather than present Giovanni Cardinal Benelli as his new Secretary of State, his “right-hand man,” actually reinstated, “for the time being,” every member of the Roman Curia in his post! A fatal mistake.
https://rorate-caeli.blogspot.com/2020/12/major-expose-rooms-broken-into-dossiers.html |
2. Cosimo Cardinal Mastroianni - Agostino Cardinal Casaroli (deceased)
Agostino Cardinal Casaroli, Italian Roman Catholic priest and diplomat who from the 1960s served as the Vatican’s liaison to the communist bloc and from 1979 to 1990 was secretary of state and thus second in command under Pope John Paul II (b. Nov. 24, 1914, Castel San Giovanni, Piacenza, Italy--d. June 9, 1998, Rome, Italy). |
3. Silvio Cardinal Aureatini - Achille Cardinal Silvestrini, Cong. Oriental Church
For instance, there was the time when I suddenly found out there was a photograph of mafia members meeting up before the 2005 conclave—a picture modestly entitled “A Visit Enjoyed by Friends.” I spent hours trying to find that elusive picture, to no avail, only to learn that the person who had leaked it in a small publication was none other than Cardinal Achille Silvestrini, a mafia member who apparently just had to confess. Then one August day, searching online books for information about a mafia member, I stumbled upon the mysterious 2007 French text Confession d’un Cardinal. It was the confession of an anonymous cardinal who presented himself as a good friend of several mafia members. As this mysterious cardinal described the “antagonistic” tendencies that separated Martini and his friends from Pope Benedict XVI; as he spoke of Cardinal Bergoglio’s second-place performance in the 2005 conclave that elected Benedict; as he said to keep that performance in mind in case Pope Benedict’s pontificate did not last long, pointing out that Bergoglio was not yet seventy years old—I felt my jaw drop. I felt I was in the presence of an intelligence that was part of the mafia itself. I felt, in short, like I was possibly listening to Silvestrini himself. https://tandirection.com/enemies-of-salvation/exposing-the-st-gallen-mafia/ |
4. Leo Cardinal Pensabene - Pio Cardinal Laghi, Congregation of Christian Education
Role of Vatican in Argentina's Dirty War
By Uki Goñi, 1995 The Vatican Embassy in Argentina kept a secret list of thousands of people who disappeared during Argentina's Dirty War of the late 1970s which it failed to make public at the time and which may have since been destroyed, according to recent revelations regarding the Catholic Church's poor human rights record in this country. Italian Cardinal Pio Laghi, who was Papal Pro-Nuncio in Buenos Aires during the time of the military dictatorship - and who later served as John Paul II's Pro-Nuncio in the United States - has openly admitted to the Argentine press that he had knowledge of some 6,000 cases of people who "disappeared." After leaving Argentina, Pio Laghi became the Pope's representative in Washington D.C. for the ten years leading up to 1990. Until 1984 he was the Vatican's Apostolic Delegate in Washington. After former President Ronald Reagan established diplomatic relations with Rome that same year Pio Laghi stayed on in the U.S. as the first Apostolic Pro-Nuncio. He is now a Cardinal in Rome. Pio Laghi's admission - in an interview published by Gente magazine in Argentina - came only after press reports in early 1995 that his own office and the Catholic Church in Argentina kept secret lists of part of the 30,000 people who are believed to have died at the hands of the dictatorship of General Jorge Rafael Videla. Details of the Church's grizzly lists were provided by one of its own members, Father Federico "Fred" Richards, a Catholic priest of Irish descent at the Church of the Holy Cross in Buenos Aires, in an interview on 13 April 1995. "I know of two lists kept by the Church. One was at the office of Pro-Nuncio Pio Laghi and the second at the office of the Military Vicariate. What happened to these lists? Did they burn them? Did they throw them away? Why does the Church hierarchy not bring forth the lists these dignitaries had?" asked Father Richards, who despite being a third-generation Argentine and 73 years of age still speaks fluent English with a thick Irish brogue. Although Pio Laghi claimed that his silence enabled him to save some few lives, this help was limited only to the cases of individuals from influential families who had access to him. But some of those same influential few condemn Pio Laghi for withholding information which could have prevented the "disappearance" of thousands of other victims.
http://www.desaparecidos.org/arg/iglesia/vatican.html |
5. Cardinal Moradian - Gregoire Pierre Cardinal Agagainian (deceased)
6. Cardinal Karmel - Jean-Marie Cardinal Lustiger, Paris
7. Leonard Cardinal Boff - Basil Cardinal Hume, Westminster (deceased)
8. Aviola -Silvano Cardinal Piovanelli, Florence
9. Cardinal Sturz - Franz Cardianl Koenig, Vienna (retired)
10. Cardinal Leonardine - Joseph Cardinal Bernardin, Chicago
(cf. also Cardinal of Century City and Archpriest in South Carolina) - priest who assisted in the Satanic "Enthronment of the Fallen Angel Lucifer" ceremony in the U.S.referred to in the book
1. Bernardin: Homosexual Predator Satanist SEE ALSO: https://novusordowatch.org/wp-content/uploads/the_beginning_of_the_end_of_the_ bernardin_legacy.pdf www.churchmilitant.com/news/article/bernardin... While Bernardin was cardinal-archbishop of Chicago, he launched the nation's first diocesan gay office, AGLO, Archdiocesan Gay and Lesbian Outreach, an office still in existence today. An in-depth Church Militant investigation has turned up a career-long track record of accusations against former Chicago Cardinal Joseph Bernardin that not only was he a homopredator his entire career but that at various stops in his career, many of those sexual assaults were tied to satanic rituals. Current Cardinal Blase Cupich has reported none of this to the Illinois attorney general, deliberately covering up at least one serious allegation. Hello, everyone, and welcome to this Church Militant special report, following up on our last investigation into Cardinal Joseph Bernardin and the Chicago archdiocese's history of covering up his sordid past. Bernardin's entire public career was one of warm relationships with promoters of homosexuality — in fact, beyond his career and even his life; he explicitly requested the Chicago Gay Men's Chorus to sing at his wake. Bernardin was ordained in April of 1952 by his bishop in Charleston, South Carolina, John J. Russell. In the case of the 1957 rape of the minor in South Carolina we previously reported, the victim identified not only then-Fr. Bernardin, but also Bishop Russell and that the assault was part of a satanic ritual. Church Militant was handed secret files from the vaults of the Chicago archdiocese by whistleblowers there. Bernardin's entire public career was one of warm relationships with promoters of homosexuality — in fact, beyond his career and even his life.Tweet In this June 1993 letter to the U.S. nuncio at the time, Archbishop Agostino Cacciavillan, the victim expressly states, "I was raped by then-Father Bernardin as part of a satanic ritual. He accompanied Bishop Russell, who was the 'celebrant.'" A few lines later, the victim says, "Bishop Russell had been the patron of Father Bernardin, and I hesitate to think how many Bernardin has advanced in the Church and in his brotherhood.
1. Cardinal Bernardin, clerical culture, nuns and homosexuals ... www.ncronline.org/blogs/ncr-today/cardinal...
Aug 10, 2009 · In the file are letters from Cardinal Bernardin to several priests who had been accused of sexually molesting young Catholics. Bernardin uses the code word "sabbatical" to refer to the five months...
In the file are letters from Cardinal Bernardin to several priests who had been accused of sexually molesting young Catholics.
Bernardin uses the code word "sabbatical" to refer to the five months of paid time off awarded to suspected pedophiles. He describes how the pastor will return to his parish position after the sabbatical. "May I take this opportunity to thank you for your fine work," he writes to one horrendous violator who was later imprisoned. "As you look forward to this important transition in your priesthood, please know that you have my support and prayers." Transition in your priesthood. Such wordplay and manipulation of reality was the normal. |
11. German Jesuit Cardinal - Augustin Cardinal Bea, S.J. (deceased)
12. Bp. "Leo" James Russeton - Bp. John Russell (deceased 1993)
(Charleston, South Carolina. Also accused of ritually raping “Agnes” at a satanic black mass in the fall of 1957. Bishop John Russell stated he would testify against Cardinal Bernardin in court, but he died before he had an opportunity to do so.) | |
13. Otto Sekuler - real person/name not disclosed, a member of the KGB 14. Frater Medico - Agnes' father, an M.D. (deceased) 15. Aldo Carnesecca - real person/name not disclosed (deceased)
16. Msgr. Daniel Sadowski - Msgr. Stanislao Dziewicz | The Catholic Church in Poland has been undergoing a reckoning on clerical sexual abuse for several years. In 2019, the Polish bishops’ conference issued a report which concluded that 382 clergy sexually abused a total of 624 victims between 1990 and 2018. | Dziwisz was ordained a priest in 1963 by St. John Paul II, who was then an auxiliary bishop of Krakow. When Bishop Karol Wojtyla was made archbishop of Krakow the following year, Dziwisz became his secretary — a role he served in until the pope’s death in 2005. | Dziwisz was appointed archbishop of Krakow shortly after his mentor’s death, remaining in that position until his retirement in 2016. |
17. Msgr. Taco Manuguerra - Msgr. Agosto Bueno
18. Jean Cardinal de Bourgogne - John Cardinal Cody 19. Fr. Damian Slattery, O.P. - composite of Michael Cardinal Browne, O.P., and a living former U.S. Dominican, perhaps Fr. Fiore
Fiore denies urging Bernardin's accuser | By TOM ROBERTS
NCR Staff | A controversial Wisconsin priest has issued public denials recently of speculation that he had urged Steven Cook to accuse Cardinal Joseph Bernardin of sex abuse. | The denials by Fr. Charles Fiore were prompted by the publication of The Gift of Peace, Bernardin's posthumous memoir, published in January, in which the cardinal says he learned from Cook that a priest who was an adviser to Cook urged him to name the cardinal in a sexual molestation lawsuit. | The book did not name the priest. But Fiore, a longtime critic of the cardinal who was publicly linked with Cook at the time of the lawsuit, says he did not do what is claimed in the book. | "I categorically deny it. It is simply untrue," Fiore said in a telephone interview with Catholic News Service from his home in Lodi, Wis. Cook, who was suffering from AIDS, died in 1995. Bernardin died last November. | Another account of Bernardin's final years, a 15,000-word addition by Chicago author Eugene Kennedy to his biography of Bernardin, leaves no doubt that Fiore is the priest in question. Kennedy added the section to his 1990 biography, Bernardin: Life to the Full (Bonus Books, Chicago), following Bernardin's death. | In the new edition, Kennedy reconstructs an encounter that occurred between Bernardin and Cook at St. Charles Borromeo Seminary in Overbrook, Pa. The conversation, which took place Dec. 30, 1994, occurred in the context of a reconciliation meeting between the cardinal and his accuser. The account, said Kennedy in a phone interview, is based on interviews with Bernardin and other witnesses who were present at the meeting. | Cook "explained his coming in contact with lawyer Stephen Rubino [of Ventnor, N.J.] to file suit against the priest who had abused him in the seminary," Kennedy wrote. "He spoke of the intervention by phone of a Father Fiore who had urged him to remember if Bernardin had abused him and to include him in the suit, and of how he had tried by words and gifts to get Steven's mother to cooperate in the venture." Among those present during the exchanges were Fr. Scott Donahue, who accompanied Bernardin, and a man named Kevin, Cook's companion and caregiver. | Chicago archdiocesan spokesman Robert Quakenbush declined to say if Fiore was the priest in question. He said, "The cardinal chose not to name the priest in his book. The archdiocese intends to follow his example." | Bernardin's memoir of his last three years includes reflections on his struggles with cancer and on the dramatic claim of sexual abuse filed against him by Cook in November 1993. | Cook recanted all his allegations against the cardinal less than four months later, and he and the cardinal were reconciled in the December 1994 meeting at the seminary outside Philadelphia. The cardinal wrote that in their 1994 meeting, Cook said a priest had urged him to name the cardinal in his lawsuit. | "Although Steven was pursuing a case only against his seminary teacher," the cardinal wrote, "his priest adviser began mentioning me, Cardinal Bernardin, suggesting that, if I were included in the case, Steven would surely get back what he wanted from the church. This spiritual guide pushed my name, urging Steven to name me along with the other priest in the legal action." | Fiore, ousted from the Dominicans, sometimes writes for The Wanderer, a right-wing Catholic weekly, and regularly criticizes bishops he considers insufficiently orthodox or not vigorous enough in enforcing church teaching and practice. | He was particularly critical of Bernardin, whose "consistent ethic of life" he regarded as undermining the church's stance on abortion. | In an interview with Religious News Service in November 1993, shortly after the suit against Bernardin was filed, the controversial priest referred to Bernardin as "an evil man." | Fiore told RNS that he spoke "several times" with Cook, though he could not remember the specific days, and also said he spoke to Cook's mother twice. | At the time of the interview, Fiore said he had been in contact with victims of priest sex abuse in about 75 to 100 cases. Fiore said he supplied Rubino "with some research and factual material that went into the complaint and some other points. In the course of events, he put me in touch with Steve Cook." | In more recent interviews, Fiore said that not only did he not urge Cook to name the cardinal in his lawsuit, but at that point the claim was so near to being filed that "nothing I said could have influenced them to include" the cardinal if they had not already done so. | In the RNS interview, Fiore said Bernardin "has not been totally loyal" to the pope. "On many issues having to do with the life and doctrine of the church, he has said and done things that are doctrinally suspect. | "I've watched this man for years," Fiore said, "I've seen his thumbprints all over the place." | He also expressed his disdain at the time for other church leaders, including Archbishop Rembert Weakland of Milwaukee. "I dislike these people. I've been a priest for 33 years. I am married to the church, the church is my wife, and I don't like these people playing games with her. I don't like what I see. I don't like their double-dealing with doctrinal matters." | In the recent interviews, Fiore said he still believes Bernardin was guilty as charged even though Cook recanted his accusations as groundless. | Fiore said he is currently in his canonical five-year trial period for becoming a member of the Priestly Fraternity of St. Peter. The fraternity was established in 1988 to welcome followers of traditionalist Archbishop Marcel Lefebvre who, after the archbishop was excommunicated, wanted to remain within the church. | Fiore joined the Chicago Province of the Dominicans in 1954 and had a history of disputes with superiors, according to the 1993 RNS account, including a run-in during the late 1970s with the late Cardinal John Cody of Chicago over the priest's fund-raising and antiabortion work. Cody eventually banned Fiore from preaching or making public speeches anywhere in the archdiocese, according to Fiore's superior in 1993. | Relations between Fiore and the Dominicans deteriorated throughout the 1970s and 1980s until the priest was suspended in 1984, according to Dominican officials. | He was then asked by leaders of the province to leave the order and seek affiliation with a diocese. | Fiore was accepted, on an experimental basis, by the Ponce, Puerto Rico, diocese for a five-year period, according to the RNS account. The diocese did not renew the association at the end of the period in 1991. Fiore received permission from the order to continue living outside the Dominicans while searching for another spot. Shortly after, he sought to join the Priestly Fraternity of St. Peter. | |
20. Fr. Christian Thomas Gladstone - composite of 3 priests
21. Mrs. Francesca Gladstone - elderly woman, still living
22. Windswept House - Galveston Island, Texas
23. Cyrus Benthoek - Bill Morrell (deceased)
24. J.J. Cardinal O'Cleary - John Cardinal O'Connor, New York (deceased)
"Cardinal O'Connor challenged the people of New York and the people of the nation to respect the lives of the unborn, the infirm and the unwanted," Chicago Cardinal Francis George said Wednesday night. "For John O'Connor, this was not empty rhetoric. He supported his profound oratory with the actions of a true shepherd." Though he was older than George's predecessor, Cardinal Joseph Bernardin, who died in 1996 at age 68,O'Connor represented a new generation of bishops in the United States in the 1980s, more boldly confrontational and more likely to take cues from Rome than from fellow American prelates. Over the decade that followed, O'Connor and Bernardin became totems for the Catholic right and Catholic left in America, symbolizing different sides of the chasms in the church. https://www.chicagotribune.com/news/ct-xpm-2000-05-04-0005040187-story.html |
25. Piet Cardinal Svensen - Leo Cardinal Suenens, Belgium
In 1964, Cardinal Leo Joseph Suenens of Belgium spoke at the University of Chicago and urged that seminaries of the future might be urban based, in the context of a great academic center, and ecumenical in spirit. That speech inspired the founding of CTU in 1968, when several religious orders combined their seminary resources, moved to Chicago’s Hyde Park, and began a daring experiment in collaboration. Fifty years later, CTU has grown to be a premier school of theology, sponsored by twenty-four religious communities, with a global reputation for academic and pastoral excellence. The hallmarks of CTU reflect its founding inspiration. CTU enjoys excellent relations with the University of Chicago Divinity School, is a major partner of the Association of Chicago Theology Schools, has partnered with DePaul University, and is a highly respected institution in the eyes of the Archdiocese of Chicago. https://ctu.edu/the-ctu-story/ In the spring of 1973, Fr Michel Dubois, a priest from Belgium, was introduced to The Word of God charismatic community in Ann Arbor, Michigan, as someone who had come from Europe to experience the Catholic charismatic renewal in person. He stayed with community members in their homes, attended prayer meetings, met with a variety of small groups and participated in seminars. Only at the end of his approximately five-day visit did he reveal to everyone his true identity: Cardinal Léon Joseph Suenens, archbishop of Malines–Brussels and primate of Belgium, and one of the four moderators of Vatican II. Few in the community knew who he was, and his plan for anonymity worked well enough that he was able to have a personal encounter with this new movement in the US, known at that time as Catholic Pentecostalism (later it was widely known as the Catholic Charismatic Renewal, hereafter CCR). The immediate result of the Cardinal's visit could be seen in the popular charismatic magazine New Covenant. The June 1973 issue showed a photograph of Suenens alongside Ralph Martin and Steve Clark – two recognised leaders of the movement who were based in Ann Arbor, but already well-known worldwide – and prominently featured an interview in which Suenens expressed his approval for Catholic charismatics and his willingness to assist them. The long-term results were obvious as time went on. At his suggestion, the 1973 annual conference for leaders in the charismatic renewal, which previously had been held in Ann Arbor, was moved to Grottaferrata, near Rome, and the 1975 international conference for Catholic charismatics, which had been held annually at the University of Notre Dame in Indiana since it began in 1967, was moved to Rome, where charismatics had their first public encounter with a pope, Paul VI. At the main altar of St Peter's Basilica, Suenens gave his famous official speech calling the renewal ‘une chance pour l'église’. Eventually, he was appointed by Paul VI as a special advisor to oversee the reception of the CCR into the Catholic Church, becoming in effect a patron of the movement. Between 1974 and 1986 Suenens collaborated with a commission made up of theologians and leaders of the CCR which produced six documents – known as the Malines Documents – as guidelines for the Catholic charismatic movement. That period – the second half of the 1970s and the first half of the 1980s – was the golden era of the charismatic movement, which was expanding not only throughout North America but also in Latin America, Europe and the rest of the world, gradually acquiring particular indigenous traits and becoming a movement that today has more than 160 million followers. The focus of this article is to explore the emergence and institutionalisation of CCR in North America, particularly in the US Midwest, and its growing interactions with the wider Church. In fact, the academic historiography of CCR has not properly taken into account the development of the early organisational structures of the movement and the reaction of the ecclesiastical authorities toward it. Although popular ‘insider’ historical works, such as the books by Kevin and Dorothy Ranaghan and Fr O'Connor, offer insights, these can be considered as primary sources rather than historiographical material. Also, US historians have paid little attention to the origin of the Catholic charismatic movement, and their research has focused chiefly on its impact on American Catholic laity. Certainly the development of lay spirituality and lay interaction with social structures in the United States in the 1950s and 1960s forms an essential background to the rise of a charismatic spirituality among Catholics, but a much wider range of factors was involved. Precisely because the significant role of North American lay charismatic leadership, in conjunction with the work of Cardinal Suenens, shaped the history of the charismatic renewal within the Catholic Church, resulting in its early legitimisation and its transnational diffusion, it is worthwhile investigating this story. https://www.euppublishing.com/doi/full/10.3366/swc.2019.0267 |
26. Local Chapel/SSPX "Danbury" - Dickinson, TX, chapel of the SSPX
27. Fr. Angelo Gutmacher - P. Schmidt, Cardinal Bea's secretary (and his biographer) 28. Giacomo Cardinal Graziani - Angelo Cardinal Sodano, Vatican Secretary of State
Sodano: honored mass-murderer Gorbachev
At a June 27, 2000 Vatican press conference, Mikhail Gorbachev was given a seat of honor between Vatican Secretary of State Cardinal Angelo Sodano and Cardinal Achille Silvestrini. The subject of this “press conference” (at which no questions were permitted) was the Ostpolitik of the late Cardinal Casaroli, the former Secretary of State. The Vatican’s policy of refusing to condemn communist repression of Catholics during the Cold War was lauded by Gorbachev and the two Cardinals. This is the same Gorbachev who, in 1987, told his fellow communists that "There must be no letup in the war against religion because as long as religion exists, communism cannot prevail. We must intensify the obliteration of all religions." This is the same Gorbachev who promotes worldwide abortion and contraception through his tax-free foundations. And this is the same Gorbachev who ordered the bloody invasion and war against Afghanistan, in which between 1.5 million and 2 million Afghans were killed (90% of whom were civilians), and 2 - 4 million were wounded.
Cardinal Sladkevicius of Lithuania, a witness to communist persecution of the Church, has warned, "The West has committed a serious error: it is trusting Gorbachev." The Cardinal also said, "Behind the openings of perestroika, a sham can be hidden: I am truly scandalized by the enormous and gratuitous credit which is given to the Kremlin outside the U.S.S.R."
And the Church has been scandalized by Cardinal Sodano.
Sodano: perpetuated infamous Vatican-Moscow Treaty
This horrendous scandal of honoring a murderer like Gorbachev would not have been possible without the Vatican-Moscow Treaty, the outcome of secret negotiations between the Holy See and the Kremlin in Metz, France in 1962. Cardinal Tisserant, Pope John XXIII's own representative, met with Archbishop Nikodim, the Kremlin spokesman, who at the time was head of the department of the external relations of the Russian Orthodox Church. At this meeting, the Vatican promised not to attack the people or the communist regime of Russia at Vatican II. This agreement enabled Russian Orthodox observers to attend the Council.
This existence of the Vatican-Moscow Treaty explains a great deal. It explains why the petition of more than 200 bishops from 46 countries to discuss communism during Vatican II was blocked. It also explains why the petition of the Spanish and Portuguese bishops to consecrate Russia at the Council was also refused.
This treaty has perpetuated a "communism-friendly" negotiating style amongst the Catholic hierarchy that has, for the most part, silenced the Church from effectively speaking out against the atrocities of this godless and ruthless system. In 1990, the KGB defector Anatoliy Golitsyn warned of this mistaken attitude: "The Vatican should reverse its mistaken support for the renew of the communist regimes.... It fails to understand the greater apparent official tolerance of religion ... is accompanied by a secret drive to increase Party and KGB penetration of the Catholic and other churches and to use agents therein for political and strategic purpose...." Just what Our Lady of the Roses has warned us about for years, but who listened? Pope Pius XI, prior to Vatican II, issued this crystal-clear condemnation of atheistic communism: "See to it venerable brethren, that the faithful do not allow themselves to be deceived! Communism is intrinsically evil, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever. Those who permit themselves to be deceived into lending their aid towards the triumph of communism in their own country, will be the first to fall victims of their errors." (Pope Pius XI, Divini Redemptoris) "Go forward, My child, now, and bring this message to the world: satan has entered into the House of God. He rules now from the highest places. The world and the Church of God is in deep darkness. Those who are in command—many have fallen away. Pray, My children, much, for with your prayers and sacrifices they, too, can be recovered.”
- Our Lady of the Roses, April 13, 1974 |
29. Noah Cardinal Palombo - Virgilio Cardinal Noe, Vatican (retired)
– Virgilio Cardinal Noe, 86, Master of Liturgical Ceremonies during the Pontificates of Paul VI, John Paul I and John Paul II, disclosed in an interview with Petrus, his inside information on the comment.
“You from Petrus, have gotten a real scoop here, because I am in a position to reveal, for the first time, what Paul VI desired to denounce with that statement. Here it is: Papa Montini, for Satan, meant to include all those priests or bishops and cardinals who didn’t render worship to the Lord by celebrating badly (mal celebrando) Holy Mass because of an errant interpretation of the implementation of the Second Vatican Council. He spoke of the smoke of Satan because he maintained that those priests who turned Holy Mass into dry straw in the name of creativity, in reality were possessed of the vainglory and the pride of the Evil One. So, the smoke of Satan was nothing other than the mentality which wanted to distort the traditional and liturgical canons of the Eucharistic ceremony.” Now we know the Pope hated guitar Masses, too… Cardinal Noe had the reputation for being a big fussy and exacting stickler for ceremony. This may have influenced how he interpreted a private or public comment from Paul VI combined with his own distaste for modern Masses. -The most delicious theory is that there are actual Satanists in the Vatican! In his novel, The Windswept House – A Vatican Novel (1996), author Fr. Malachi Martin vividly described a ceremony called “The Enthronement of the Fallen Angel Lucifer” supposedly held in St. Paul’s Chapel in the Vatican, but linked to concurrent satanic rites here in the U.S. on June 29, 1963, barely a week after the election of Paul VI. In the novel, before he dies, a pope leaves a secret account of the situation on his desk for the next occupant of the throne of Peter, a thinly-disguised John Paul II. On pages 492-93 of “The Windswept House” Fr. Martin went another step to link gay and lesbian religious to Satanists during the reign of Paul VI. “Suddenly it became unarguable that now during this papacy, the Roman Catholic organization carried a permanent presence of clerics who worshipped Satan and liked it; of bishops and priests who sodomized boys and each other; of nuns who performed the “Black Rites” of Wicca and lived in lesbian relationships…every day, including Sundays and Holy Days, acts of heresy and blasphemy and outrage and indifference were committed and permitted at holy Altars by men who had been called to be priests. Sacrilegious actions and rites were not only performed at Christ’s Altars, but had the connivance or at least the tacit permission of certain Cardinals, archbishops…” In a June 9, 1997 article in The John Birch Society publication, New American, Martin confirmed that the ceremony did indeed occur as he had described it in the book. “Oh yes, it is true; very much so,” the magazine reported he said. “But the only way I could put that down into print is in novelistic form.” https://nihilobstat.info/tag/smoke-of-satan/ |
30. Michael Continho, S.J. - Carlos Cardinal Martini, S.J., Milan
31. Victor Venable, OFM - Fr. Vaughan
32. Serozha Gafin (Moscow) - A. Golovin
33. Gibson Appleyard (U.S.A.) - composite of J. Hale, State Department,
and William Colby, C.I.A. 34. Rev. Herbert Tartley, Church of England - former Archbishop of Canterbury
35. Nicholas Clatterbuck - real person, still living
36. Dr. Ralph Channing - real person, still living
37. Cliffview House - 304? Riverside Drive, New York
38. Jacques Deneuve (banker) - K. Schwab, World Trade Organization THIS WILL BLEND INTO THE INVOLVEMENT WITH KLAUS SCHWAB, BUT THE CONNECTION TO THE FATHER OF LIBERATION PEDAGOGY IN THE US IS TOO IMPORTANT NOT TO EMPHASIZE As time went on, both Freire and Câmara grew in popularity in the Latin American nations, but only Câmara would have a strong reach into Europe and North America. Using this reach, Câmara began inviting Freire to group meetings with various priests and bishops within the church. Details surrounding this is vague at best, however it is known that following these early meetings, Câmara then introduced Freire to many interesting and influential individuals, including Henry Giroux - the man who would later obsess over Freire’s work and popularise it in the west. Freire would - in his 1985 book Politics of Education - directly reference Hélder by name, referring to him as not only as an influence but also an unjustly persecuted figure. While the details surrounding their relationship are scarce, there is no doubt that it was a crucial point in the forming of Freire’s ideas and the promotion of his writings. THE POPE OF LIBERATION While Freire’s relationship with Câmara is interesting let’s take a step back to see what other influential characters are in the picture. Among them is Pope Francis, whom has over the years shown admiration for Câmara as a helper of the poor and oppressed. However what is more interesting is that Hélier Câmara was not just an influence, but supposedly the mentor of Pope Francis during his early years. In keeping with Câmaras ideas, Pope Francis publicly stated in 2020 that “Christianity has never recognised the right to private property as absolute or immovable”, and “the right to private property is always accompanied by the primary and prior principle of the subordination of all private property to the universal destination of the earths goods, and thus the right of all to their use”. This is a direct call for the abolition of private property and blatantly Marxist. Founder of the World Economic Forum and greatest promoter of the GREAT RESET KLAUS SCHWAB We can now turn our attention to Klaus Schwab, who stated that Câmara was his ‘spiritual father’, and described his first encounter with the priest in the early 1970s as a ‘crucial moment in his life’. Schwab had travelled to Brazil, and was introduced to whom he had been told was the ‘priest of the poor’. Câmara showed him the favelas and lower class areas of the region, which impacted Schwab greatly. Following this, Schwab was compelled to invite Câmara to speak at Davos in 1974 about the reality of poverty in third world nations (despite Câmara being frowned upon in Switzerland for his communist reputation). The Davos speech from the priest included a critique of ‘waste society’ and the distribution of wealth, which Schwab said was well received by the audience. This event would compel Schwab to invite further Catholic priests to speak - many of whom happened to reiterate the same talking points as Câmara had in 1974 - and was likely a key factor in the friendship we now see between the Pope and Schwab. Câmara’s friendship and ‘spiritual guidance’ of Schwab would continue on, and Pope Francis would posthumously declare the priest a ‘Servant of God’ in 2015. In terms of the WEF’s revolutionary intent, could Câmara’s personal input behind the scenes has led to the Klaus Schwab we see today? The stated motives of the WEF differ slightly from classical Marxism, but with Câmara’s beliefs in the mix, it all begins to make sense. Similar to the Pope’s call for the abolition of private property on religious and moral grounds, Schwab calls for the abolition of private property on the grounds of environmentalism, and more broadly as a way of achieving some sort of cosmic fairness for the disenfranchised. Again, this is presented in the same moralistic manner as Câmara and liberation theology. THE WORLD STAGE AND COMMUNISM As others who are aware of this strange connection have highlighted, these three key figures (Francis, Freire, Schwab) and their influence happen to coincide with three major areas which are crucial to control for communism to succeed; religion, education, economy. It seems that Pope Francis has politicised Catholicism back into the dark ages, while Freire’s work in oppression-based educational ideas have poisoned schools and universities across the Western world. Schwab’s approach to economics is a confusing mix of Marxist property centralisation and Fascist corporate control, but ultimately leads to the same end. Câmara is the influence common to all of them. The Great Reset is the old Marxian revolution required to overthrow the current system to usher in a technocratically controlled, transhuman utopia. Man recreating himself as his own god, everyone equal, each master of his own destiny without oppression. https://escapingmasspsychosis.substack.com/p/the-real-man-behind-the-reset |
39. Gynneth Blashford (publisher) - Bertelsmann
40. Brad Gerstein-Snell (communications) - Ted Turner Founder of CNN41. 41. Sir Jimmie Blackburn (South Africa, diamonds) - James Goldsmith
Sir James Goldsmith is a protean figure: high-flying financial buccaneer, crusading politician, famously unconventional family man, who shares homes in London, Paris, Burgundy, Spain, and Mexico with his aristocratic wife, Annabel, his ex-wife and former secretary, Ginette, and his mistress, Laure Boulay de la Meurthe. From his family, friends, and foes, and an exclusive interview with Goldsmith himself, the author learns about the renegade passions of the Anglo-French billionaire who is fighting to change the future of Europe.
https://www.vanityfair.com/magazine/1997/05/goldsmith199705 |
42. Kyun Kia Moi (Korea) - real person, still living
43. Bp. Novacy - Abp. Pavel Hnilica Archbishop Kondrusiewicz was accompanied on his visit to Fatima by Bishop Pavol Hnilica, SJ, the Slovak Bishop who has worked for a long time to spread the message of Fatima, particularly with regard to Russia. It will be remembered that it was Bishop Hnilica who had taken all the Fatima documentation to John Paul II during his convalescence in 1981, and who had presented him with the statue of the Immaculate Heart of Mary which the Holy Father sent to a specially constructed church on the Polish-Soviet border. It was during the time he spent in prison in Czechoslovakia that Bishop Hnilica discovered the true meaning of Our Lady's request to consecrate Russia to her Immaculate Heart as the only way to obtain peace in the world. As a result, he has worked to spread the message of Fatima wherever he went. http://www.christendom-awake.org/pages/ttindalr/hnilica.htm |
44. Maldonado (I.R.A.) - Sig. Alberico Novelli
45. Card. Amedeo Sanstefano (I.R.A.) - Silvio Cardinal Oddi (deceased)
46. Bp. Ievin Rahilly (CT) - Abp. John Whealon, Hartford (deceased)
Later that day, Whealon met with Donahue and Ferguson in Whealon's office; Gianelli did not attend that meeting. Whealon, however, memorialized that meeting in a handwritten memorandum to Gianelli, stating that Ferguson had been struggling with his sexuality since childhood, and “[n]ow alcohol has entered the picture.” Whealon noted specifically that Ferguson had molested the two boys “in a way that showed his abject weak-ness,” but was now “totally contrite,” acknowledging he needed help, and had claimed that he was not in “immediate danger of touching others․” Whealon communicated the decisions made during the meeting, namely, that: (1) they would arrange for Ferguson to be treated at the House of Affirmation, an inpatient facility; (2) Donahue would inform the woman who had reported the molestation about their solution and “will ask them to tell no one”; and (3) Ferguson would “tell no one” of what happened. Whealon noted his “hope [that Ferguson] can get help [and] control it permanently. Otherwise we have a real problem.”6 Subsequently, on March 16, 1979, Donahue reported to Gianelli that Ferguson had not gone to the House of Affirmation, and did not want to leave Saint Bernard's Parish. Gianelli brought this to Whealon's attention. After following up on this report, Whealon stated in a memorandum that there “is more at [Northwest] than we know of,” and that the mother of one of the boys who had been molested was seeing a counselor with him. Whealon observed further that the counselor was a mandated reporter under state law, and the “entire matter seems to be blowing up” as the “mother is not satisfied that anything is being done.” With respect to additional victims, Whealon noted specifically that “there were [four] older boys, last summer. These last [two] were in [November] 1978. Seemingly nothing has happened at [Northwest].” Whealon directed Gianelli to call Ferguson and tell him to leave Saint Bernard's Parish, or else Whealon “who [is] liable,” would order him out personally. Subsequently, Gianelli discussed Ferguson's alcoholism and acts of child molestation with Father Michael Peterson, a priest and physician who was the director of the Saint Luke Institute in Holliston, Massachusetts. Gianelli then reported to Whealon that he had arranged for Ferguson to enter the inpatient program at the Saint Luke Institute on March 26, 1979, which would first “work with [his] chemical dependence” and then his “emotional and psychological problems” over a four to six month period. Gianelli did not know whether or how the Saint Luke Institute specifically would address Ferguson's pedophilia. Gianelli further advised Whealon that he would inform Northwest, through the defendant's superintendent of schools, that Ferguson would be leaving the teaching assignment to “get ‘some help’ “ because of “some pressures [Ferguson] is experiencing,” in order to “keep this thing quiet and help [Ferguson]” who “agrees with this procedure. It can and will save him from [an] embarrassing situation.” Gianelli noted that it “will be recommended that [Ferguson's] next assignment be away from the area he is presently assigned to.” Gianelli then stated that he would direct Donahue to “inform the [woman] in Tariffville that [Ferguson] is away and being treated. I will not let this woman know where [Ferguson] is receiving treatment. She could become a pest if she knew.”
Much more at: https://caselaw.findlaw.com/ct-supreme-court/1706085.html |
47. Bp. Primas Rochefort (NY) - Bp. Matthew Clark, Rochester ROCHESTER, N.Y. (ChurchMilitant.com) – Testimony from Rochester’s former bishop is confirming he routinely reassigned to ministry priests accused of pedophilia.In testimony released on Monday, Rochester’s Bp. Emeritus Matthew Clark admits under oath that he was aware of sexual abuse allegations against priests, who he nonetheless returned to active ministry after sending them to rehabilitation centers. Mitchell Garabedian, an attorney representing 94 sexual abuse victims suing the diocese of Rochester, says Clark’s deposition, given in March, indicates Clark did shelter known pedophile priests.“The testimony by Bp. Matthew Clark under oath in his deposition of March 3, 2020 indicates that Bp. Clark hid pedophilia from the public for decades just as clergy sexual abuse victims had suspected,” Garabedian commented.
...The rapidity with which the diocese filed bankruptcy after alleged abuse victims were allowed to sue, came as no surprise to insiders. The vast majority of clerical sex abuse in the United States was perpetrated by homosexual priests, who were given license to carry out such abuse by gay or gay-friendly bishops. Clark, for instance, was lauded by the dissident pro-LGBT group New Ways Ministry for being "a longtime supporter of LGBT people in the Catholic Church." He was also close friends with the notorious pro-gay Bp. Howard Hubbard, then bishop of the neighboring Albany diocese. Testimony from the late Fr. John Minkler spotlighted the two bishops' actions to further the homosexual agenda in their dioceses. Both bishops are accused of readmitting homosexual predator clergy back into active ministry. Garabedian says such bishops must be held accountable for the abuse that took place at the hands of their own priests. "By hiding pedophilia, Bp. Clark was part of the horrible problem and not part of the solution," he observed. https://brownpelicanla.com/rochesters-bishop-emeritus-clark-admits-recycling-predator-priests-by-bradley-eli/ |
48. Bp. Bruce Longbottham (MI) - Bp. Kenneth Untener, Saginaw (deceased)
49. Abp. Cuthbert Delish (WI) - Abp. Rembert Weakland, Milwaukee (retired)
Archbishop Weakland resigned from his post in 2002 after news broke that he had doled out $450,000 in hush money to a man who claimed Weakland sexually assaulted him in 1979. The archbishop denied the allegation. But his accuser, Paul Marcoux, brought to light a letter that Weakland wrote to him in 1980. Weakland says at one point in the letter, "So gradually I came back to the importance of celibacy in my life." He ended the letter with the statement, "I love you." Weakland later admitted in 2009 that he was homosexual. Also in 2009, the Milwaukee Journal Sentinel shed light on court documents from 1993 in which Abp. Weakland admitted that he had shredded archdiocesan documents related to clerical sex abuse allegations. The documents he shredded were weekly logs about priests of the archdiocese, especially those accused of sexual abuse. In January 2011, the archdiocese of Milwaukee — now headed by Abp. Jerome Listecki — filed for bankruptcy amid numerous settlements with victims of priestly sex abuse. In August 2015, the archdiocese finalized its plan to pay out $21 million to more than 300 victims of clerical sex abuse. But Thomas rejected the bishop's attempts to excuse the behavior. In his letter, he said that he wanted to get away from Hubbard, and indicated that he felt the only way to escape the bishop's grasp was suicide. On April 19, 1978, Thomas set himself ablaze at his parent's home in Albany. In response to Zalay's allegation, Hubbard convened a press conference, during which he declared that he had been celibate since his ordination in 1963. But the bishop's claim was soon countered by allegations involving underage male prostitutes. Former teenage runaway Anthony Bonneau stepped forward alleging that, years earlier, he twice had sex with Hubbard in Washington Park, one of Albany's gay cruising hotspots. Bonneau said he was troubled by Hubbard's denial and, as a convert to Christianity, came forward out of a sense of moral duty to protect other vulnerable minors. According to whistleblower Fr. John Minkler, during his nearly 40 years as bishop (1977–2014), Hubbard intentionally cultivated an expansive homosexual network inside the diocese of Albany. In a 1995 letter to New York Cdl. John O'Connor, Fr. Minkler warned that while rejecting spiritually and psychologically healthy young men, "the diocese regularly accepts and ordains seminarians who have been dropped by other dioceses because of their homosexual activity." Minkler, who later died under mysterious circumstances, named more than a dozen actively homosexual clerics operating in Albany at that time, including multiple parish priests, the diocesan priest-personnel director, the judicial vicar, the chancellor, a vicar general — and Bp. Hubbard himself. He went to describe what he'd been told by various diocesan insiders: - "In recent years an Albany physician who works with AIDS patients stated that within a four-month period she encountered two recently diagnosed AIDS patients, who were unknown to each other. They informed her with almost identical stories about their involvement with a ring of homosexual Albany priests which also included Bishop Hubbard."
- "A permanent deacon at the Cathedral in Albany where Bishop Hubbard has been residing for the last few years has seen the Bishop leaving and returning very late at night, dressed in cut-off shorts and tank tops. He states that the Bishop keeps very much to himself, is very secretive, and that he feels that the Bishop is living a double life."
- "Recently a young priest was told by his pastor, a young priest his same age and homosexual, that he should not become so upset over the conduct of the Albany clergy. The pastor stated that the reason he was pastor of a good parish and his first pastorate was due to the fact that Bishop Hubbard favors the young homosexual priests. He went on to state that Bishop Hubbard himself has had homosexual experiences in the past and is currently involved with two young priests, namely, Fathers Thomas Chevalier and Patrick Butler, both of whom were made pastors of very good parishes at an early age. As a seminarian, Patrick Butler was invited to vacation at Cape Cod with Bishops Hubbard and Clark [of Rochester] along with Father Thomas Powers."
Under Hubbard, the diocese of Albany became a hotbed of homosexuality and a predator's playground. In light of this, the bishop's response to the clerical sex abuse crisis has raised more than a few eyebrows. In June, 49-year-old Michael Harmon went public with allegations that as a boy, he was repeatedly abused by former diocesan priest Fr. Edward Pratt. After suffering in silence for five years, at age 16, he revealed the abuse to Bp. Hubbard. Reportedly, Hubbard responded by threatening to throw Harmon into jail. But Thomas rejected the bishop's attempts to excuse the behavior. In his letter, he said that he wanted to get away from Hubbard, and indicated that he felt the only way to escape the bishop's grasp was suicide. On April 19, 1978, Thomas set himself ablaze at his parent's home in Albany. In response to Zalay's allegation, Hubbard convened a press conference, during which he declared that he had been celibate since his ordination in 1963. But the bishop's claim was soon countered by allegations involving underage male prostitutes. Former teenage runaway Anthony Bonneau stepped forward alleging that, years earlier, he twice had sex with Hubbard in Washington Park, one of Albany's gay cruising hotspots. Bonneau said he was troubled by Hubbard's denial and, as a convert to Christianity, came forward out of a sense of moral duty to protect other vulnerable minors. According to whistleblower Fr. John Minkler, during his nearly 40 years as bishop (1977–2014), Hubbard intentionally cultivated an expansive homosexual network inside the diocese of Albany. In a 1995 letter to New York Cdl. John O'Connor, Fr. Minkler warned that while rejecting spiritually and psychologically healthy young men, "the diocese regularly accepts and ordains seminarians who have been dropped by other dioceses because of their homosexual activity." Minkler, who later died under mysterious circumstances, named more than a dozen actively homosexual clerics operating in Albany at that time, including multiple parish priests, the diocesan priest-personnel director, the judicial vicar, the chancellor, a vicar general — and Bp. Hubbard himself. He went to describe what he'd been told by various diocesan insiders: - "In recent years an Albany physician who works with AIDS patients stated that within a four-month period she encountered two recently diagnosed AIDS patients, who were unknown to each other. They informed her with almost identical stories about their involvement with a ring of homosexual Albany priests which also included Bishop Hubbard."
- "A permanent deacon at the Cathedral in Albany where Bishop Hubbard has been residing for the last few years has seen the Bishop leaving and returning very late at night, dressed in cut-off shorts and tank tops. He states that the Bishop keeps very much to himself, is very secretive, and that he feels that the Bishop is living a double life."
- "Recently a young priest was told by his pastor, a young priest his same age and homosexual, that he should not become so upset over the conduct of the Albany clergy. The pastor stated that the reason he was pastor of a good parish and his first pastorate was due to the fact that Bishop Hubbard favors the young homosexual priests. He went on to state that Bishop Hubbard himself has had homosexual experiences in the past and is currently involved with two young priests, namely, Fathers Thomas Chevalier and Patrick Butler, both of whom were made pastors of very good parishes at an early age. As a seminarian, Patrick Butler was invited to vacation at Cape Cod with Bishops Hubbard and Clark [of Rochester] along with Father Thomas Powers."
Under Hubbard, the diocese of Albany became a hotbed of homosexuality and a predator's playground. In light of this, the bishop's response to the clerical sex abuse crisis has raised more than a few eyebrows. In June, 49-year-old Michael Harmon went public with allegations that as a boy, he was repeatedly abused by former diocesan priest Fr. Edward Pratt. After suffering in silence for five years, at age 16, he revealed the abuse to Bp. Hubbard. Reportedly, Hubbard responded by threatening to throw Harmon into jail. https://www.churchmilitant.com/news/article/bp-howard-hubbard |
50. Bp. Manley Motherhubbe (NY) - Bp. Howard Hubbard, Albany
Bishop Hubbard’s testimony on his 37 years as ultimate leader of the Diocese of Albany reads like a case study of the Bishops’ playbook set forth in Pennsylvania’s 40th Statewide Investigating Grand Jury Report.[1]“Unfortunately, we are not shocked that Bishop Hubbard used the same playbook that countless other Bishops have employed to evade accountability and protect perpetrators at the expense of children,” said Anderson. Bishop Hubbard testified to the strategies he employed throughout his nearly 40-year tenure as Bishop, including: - Recycle perpetrator priests through Bishops’ treatment center allies: Bishop Hubbard received reports of 11 priests sexually assaulting minors between 1977 and 2002. (Tr. at 90:12–20.) As a matter of “procedure,” he sent accused perpetrators to treatment centers used by Bishops across the United States—Via Coeli in Jemez Springs, NM, staffed by the Servants of the Paraclete; St. Luke Institute; House of Affirmation; St. John Vianney Center; Guest House; Southdown Institute in Ontario, Canada. (Tr. at 77:13–24, 102:23–103:4, 137:12–19, 281:4–11, 615:5–15, 731:20–732:6.) Bishop Hubbard testified to receiving reports of child sexual abuse against the following priests between 1977 and 2002:
- Dozia Wilson (Tr. at 63:15–65:21, 74:17–75:11, 85:10–14, 159:5–165:14, 284:18–285:15, 373:4–420:24)
- Carl Stone (Tr. at 75:12–90:11)
- David Bentley (Tr. at 91:4–96:5)
- James Rosch (Tr. at 96:6–102:13)
- Edward Leroux (Tr. at 102:14–107:19)
- John Fitzpatrick (Tr. at 108:11–120:16)
- James McDermott (Tr. at 120:17–134:22)
- Mark Haight (Tr. at 136:3–142:14)
- Edward Pratt (Tr. at 142:15–143:15)
- Joseph Mancuso (Tr. at 143:16–145:5)
- Never inform or warn parishioners or the public of the danger when removing or transferring offending priests: After sending abusive priests to treatment, Bishop Hubbard reinstated them into parishes—despite knowing as early as the 1970s that they could reoffend. (Tr. at 81:12–82:8, 103:19–104:6, 153:12–154:3, 867:2–871:13.) Bishop Hubbard testified that “it was a conscious decision on my part not to inform the congregation” and he did not consider the peril of returning to ministry priests who had admitted to sexually abusing minors. (Tr. 106:14–17, 682:14–15.)
- Don’t report allegations of child sexual abuse to law enforcement: Prior to 2002, Bishop Hubbard never reported, or directed anyone to report, suspicions of sexual abuse of minors or his direct knowledge of perpetrators assaulting children to law enforcement. (Tr. at 85:2–24.) He did not report to law enforcement to avoid “scandal,” preserve “respect for the priesthood,” and protect the reputation of the Church. ( at 81:9–22; 93:3-8, 94:10-12.)
- Refuse to fire offending priests by removing them from the priesthood: Bishop Hubbard believed the penalty of laicization—firing priests by removing them from the clerical state—to be too harsh. He only petitioned to have one sexually abusive priest removed from the clerical state, Fr. Gary Mercure; he did so only after Fr. Mercure was criminally convicted of sexually abusing children; and he “did it because [he] thought it was in the best interest of the church.” (Tr. at 140:4–141:5.)
[1] Report I of the 40th Statewide Investigating Grand Jury, p. 2–3, Office of Attorney General: Commonwealth of Pennsylvania (July 27, 2018), available at https://www.attorneygeneral.gov/report Bishops’ Playbook Exemplified in Diocese’s Handling of Serial Predator Fr. Dozia Wilson Bishop Hubbard’s testimony revealed his and the Diocese of Albany’s sordid and secretive handling of serial offenders such as Fr. Dozia Wilson (Tr. at 64:16–65:21, 373:4–420:24). In 1976, the Albany County District Attorney informed Diocese of Albany officials that Fr. Wilson had been accused of sexually abusing a minor, “asked the Diocese to cooperate in assigning him elsewhere, and indicated that he would not be permitted back into the Albany area for any length of time.” (Tr. 378:18–379:14.) Fr. Wilson was sent to the Archdiocese of Boston, where he faced additional complaints. (Tr. at 399:20–408:5.) Bishop Hubbard recalled Fr. Wilson from Boston in 1979 and, despite knowing that Fr. Wilson had been accused of child sexual abuse, assisted Fr. Wilson in obtaining work in the Diocese of Rochester and took no meaningful steps to ensure that Fr. Wilson did not pose a danger to children there. (Tr. at 386:21–388:5.) Following additional complaints in the Diocese of Rochester, Bishop Hubbard recalled Fr. Wilson from the Diocese of Rochester and sent him to treatment. (Tr. at 412:10–413:2, 415:23–416:3.) Fr. Wilson sought employment as a United States Navy chaplain but was rejected, after which Bishop Hubbard attempted unsuccessfully to obtain employment for Fr. Wilson in the Diocese of Tulsa. (Tr. at 398:10–19, 415:18–416:10) Unable to find Fr. Wilson work outside of his diocese, Bishop Hubbard secured the District Attorney’s blessing to place Fr. Wilson at a parish outside the Capital District; assigned Fr. Wilson to St. Mary in Hudson, New York in 1981; and took no steps to warn parishioners of Fr. Wilson’s dangerous propensities or ensure that Fr. Wilson could not use his position of authority to sexually abuse children. (Tr. at 395:10–396:2, 415:18–420:5.) At least three survivors filed lawsuits under the Child Victims Act alleging sexual abuse by Fr. Wilson in the 1980s and early 1990s while Fr. Wilson was assigned to St. Mary in Hudson. These three survivors would not have met Fr. Wilson if Bishop Hubbard had taken any one of the number of chances he was afforded to do the right thing. When Bishop Hubbard Faces Multiple Allegations of Sexual Misconduct in 2004, Diocese of Albany Hires Law Firm and Pays $2.4 Million To Clear Him After Bishop Hubbard was accused of sexual abuse of a minor in 2004, the Diocese of Albany paid $2.4 million to have the allegations against Bishop Hubbard investigated by a law firm—more than the $2.3 million it had paid to that point in time in settlements to survivors of child sexual abuse. (Tr. at 32:15–21, 175:23–176:13.) Bishop Hubbard continued in his position as Bishop and leader of the Diocese as the investigation occurred. (Tr. at 1068:18-22.) Bishop Hubbard testified that his “primary interest” regarding the investigation was “to see that the investigation included that I had not engaged in any sexual misconduct with minors.” (Tr. at 344:8–20.) Vatican Goes Silent After Bishop Hubbard Accused of Sexual Misconduct in 2004 Bishop Hubbard testified about the Vatican’s response to the allegations leveled against him in 2004. (Tr. at 18:9–31:6.) The Vatican’s reaction to the serious accusations leveled against Bishop Hubbard was—described charitably—indifferent: Bishop Hubbard contacted the Vatican’s Apostolic Nuncio in Washington, D.C., had a 15–minute conversation with the Nuncio, and the Nuncio “accepted what [Bishop Hubbard] shared with him and didn’t press for any further information.” (Tr. at 28:9–29:2.) New York Bishops in Communication and Coordination Starting in the early 1980s, Bishop Hubbard began to coordinate his response to allegations of child sexual abuse with other Bishops in New York State, including Diocese of Rochester Bishop Matthew Clark and the Archbishop of the Archdiocese of New York. (Tr. at 880:23–886:11.) Bishop Hubbard found that these Bishops were handling abusive priests “pretty much the same way that [he] was coping with it at the same time in Albany”—by sending offenders to treatment and returning them to ministry. (Tr. at 885:22–886:11.) Ten Lawsuits Accuse Bishop Hubbard of Child Sexual Abuse; He Denies Allegations Ten plaintiffs filed lawsuits under New York’s Child Victims Act alleging that Bishop Hubbard sexually abused them when they were minors. The lawsuits allege incidents of abuse by Bishop Hubbard spanning nearly four decades—from 1974 to 2012. Bishop Hubbard has strenuously denied the allegations against him. Testimony Exposes Bishop Hubbard’s Lies in August 13, 2021 Op-Ed On August 13, 2021—the last day for survivors to file suit under New York’s Child Victims Act—Bishop Hubbard authored an op-ed in the Albany Times Union. Bishop Hubbard’s self-serving statements in his op-ed directly contradicted his sworn testimony, understated his longstanding knowledge of the high rate of recidivism among offenders and the severe impacts of sexual abuse on survivors, and minimized his role in perpetuating child sexual abuse in his Diocese over the course of nearly four decades: |
51. Bp. Raymond Luckenbill (MN) - Bp. Raymond Lucker, New Ulm
Nationally, however, Bp Lucker is also remembered as a progressive who sometimes broke ranks with Pope John Paul II during the 1980s and 1990s, including over birth control and the ordination of women. He also criticised John Paul II’s decision to publish a universal catechism, seeing it as unnecessary and overly centralising.
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52. Bp. Ralph Goodenough (IL) - composite of Chicago auxiliaries
53. Sr. Fran Fedora (Seattle) - Fran Ferder Sister Fran Ferder and the Rev. John Heagle practiced as internationally known therapists while advancing what for the church were subversive ideas about sexuality and church hierarchy. They were at the center of the Seattle Archdiocese’s response to a nascent sexual-abuse crisis that was beginning to grip the Catholic Church nationwide. The nature of the counseling the woman received at Therapy and Renewal Associates in 1988 is the subject of a recently filed lawsuit that questions in whose interest they were acting: that of the woman, who was ostensibly their client, or the church. It could be another example of the church’s early tendency to minimize the consequences of sexual abuse by priests. And the charges suggest the need for scrutiny of one of the least-understood aspects of the Catholic abuse crisis—the role of the therapists used by the church to help both victims and perpetrators. But the story of therapists Ferder and Heagle is not a simple one. It is as complex as the conduct of the archdiocese itself during this pivotal period. Ferder and Heagle helped draw up the Seattle Archdiocese’s initial protocols for dealing with abuse allegations, protocols that were at the time far more progressive than those of virtually every other archdiocese in the country. The protocols included removing a priest immediately when allegations surfaced. The nun and the priest were also part of a response team the archdiocese deployed for “listening sessions” in shaken communities that had learned of abuse in their midst. Even more crucially, the Seattle Archdiocese relied on their clinical services. It used TARA to evaluate abusive priests, including some of the state’s most notorious predators. At the same time, the church sent victims of such abuse to Ferder and Heagle, often paying for the counseling they delivered. |
54. Sr. Helen Hammentick (New Orleans) - ?
55. Sr. Cherisa Blaine (Kansas City) - Sr. Theresa Kane
Referring to the Vatican investigation of U.S. women religious initiated last December by Slovenian Cardinal Franc Rodé, who heads the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Kane called it “a sign of impotence in the church hierarchy.”
“Regarding the present interrogation, I think the male hierarchy is truly impotent, incapable of equality, co-responsibility in adult behavior,” she said, not mincing any words. “In the church today, we are experiencing a dictatorial mindset and spiritual violence.” Kane said there is a proper place for anger. “If we do not get angry, we won’t make change,” she said. And change can come, she noted. Years back, she recalled, women were required to cover their heads when in church — “even using tissue paper, if necessary.” After a while women simply stopped the practice and the requirement ended. She called it a “silent revolution.” Spiritual violence it demonstrably is, impotence less clearly so, but I think she is right. Real authority does not do reassert itself with these conspicuous assertions of power, but instead is proves itself by the continuing, voluntary cooperation of those governed. I also like her observations on excommunication, and on the possibility of change, and on the possibility of facing excommunication: Kane, as the nation’s most identifiable advocate of women’s ordination, has been repeatedly asked if she fears a Vatican excommunication. Her response: “I’m not out of communion. The institution got out of communion with me.” https://queeringthechurch.wordpress.com/tag/sr-theresa-kane/ |
56. "Capstone" - real person, still living
57. Card. Schuyteneer (Belgium) - Godfried Danneels, Belgium
The shaded material on the right is a clip from Kerk en Leven (Church and Life), in August of 1984. Kerk en Leven is the weekly magazine of the Catholic Church in Flanders. This, via DeepL, is the translation of the first paragraph of the shaded copy:
A few years ago, an ecumenical working group on paedophilia was established in Flanders. This working group, made up of Catholics and Protestants, aims to make the Churches aware of the phenomenon of paedophilia, to pass on information and to remove prejudices. The working group also wants to inform itself about everything that appears in the field of paedophilia. All are welcome who want to get to know paedophilia and paedophiles better, provided this is done in openness, respect and reliability. The article goes on to say that they are meeting in a chapel, and that pastors are leading it. The text on the left-hand column recounts what happened when a concerned mother wrote to Cardinal Danneels, and shared with him more information that she apparently got from the program happening under his auspices. Here is what the Pedophile Working Group advised: · If your son or daughter feels the connection with the paedophile is fine, do not break that connection; · The reaction of the environment is often more harmful than the events themselves; · Many convinced Christians can learn something from paedophiles; · It is preferable that a relationship of trust be established between the paedophile in the parents. Cardinal Danneels did nothing about this, according to the text. That was the same year his dear friend Roger Vangheluwebecame Bishop of Bruges. Vangheluwe would decades later be exposed as a pedophile who molested two of his nephews — and Cardinal Danneels was secretly recorded by one of the victims attempting to gain the victim’s silence. This is the great liberal cardinal that Pope Francis invited to participate in the Church’s Synod on the Family. If you want to know more about how berserk the Catholic Church in Belgium went after the Second Vatican Council, take a look at this long report from the Catholic University in Leuven. It’s not polemical; it’s just a summary of the Church’s catechetical efforts over the decades since the council. It’s in Flemish, but if you browse with Chrome, it will translate the text for you. Reading this document is like encountering a Catholic traditionalist’s satirical take on liberal Catholic catechesis — but it’s all too real. Here are a couple of excerpts: [In the 1970s:] In the first two degrees of secondary education, Roman Catholic religious instruction had in mind primarily the introduction of the most important building blocks of the Christian faith. The teacher had to use the correlation teaching method that was already introduced in the first half of the seventies. In the first degree, the focus of religious instruction was on lessons about the Old and the New Testament. Secondly, a “Christian self-development” was central to the second degree. For each intended topic, the lessons not only had an eye for the world of the class, but also for “the Bible, reflection and experience in the church community.” In this way, according to Bulckens, the teaching of religion wanted ‘to teach young people how to deal with the Christian vision of life problems and tasks’. Finally, as in the previous periods, religion classes for the third degree had the purpose of a synthesis of faith. In this way, religious instruction aimed to “help young adults to develop a personal vision” and to promote “engagement in a very mixed society in dialogue with other opinions and beliefs.” In other words, although the Roman Catholic religious lessons still cast a glance at the Christian faith, other philosophies of life gradually came to the fore. With these philosophies of life and world religions, the lessons wished to enter into constant dialogue, whereby the transfer of pure Catholic doctrine disappeared more and more into the background. Furthermore, it was absolutely unacceptable for the teacher to act as an authoritarian figure and resolutely hide behind the statements of the Catholic Church. [337]This could, after all, arouse the students’ aversion to the Christian faith. These views were already accepted in the first half of the seventies and were partly a result of the growing pluralization in society and within the walls of secondary education. The religious teacher was therefore expected to enter into “open and honest dialogue” with the class group, so that the students could develop their own vision of the Christian faith and other views on life. More: As mentioned earlier, a pure proclamation of faith and the Christian formation of the class groups were no longer the central thesis of Roman Catholic religious education. Instead of such school-like catechesis, religious instruction wanted to contribute to the personal development of every student. As a result, the lessons were arranged in such a way that for some they could have a catechistic meaning and for others “an introduction to the Christian doctrine in its cultural-historical meaning”. The parents of the pupils also received a workbook for parents in The Religion in Catholic Secondary Education given the message that a pure proclamation of faith was no longer possible. The religious education now wanted to “make young people acquainted with the Christian religion, in dialogue with the major world religions and with all kinds of humanisms, and invite them to determine their personal attitude in freedom”. In 1988, the catechesis program was replaced by a new one called Roeach: Just like the Catechetic Units , a learner- centered approach formed the center of gravity within Roeach‘s [the name of the new catechetical program] religious lessons through an interactive lesson. An active teaching methodology was also put forward in the current curricula. In his article, Snijkers also praised the Roeach textbook series for his ‘creative and student-oriented elaboration, in which varied questions and assignments and well-chosen impulses gradually led to knowledge and insight’. Furthermore, the Roeach working group concerned intended to create “an open and dialogical learning process”, in which students were invited to “express their opinions and determine their personal position”. To arrive at such a form of teaching, the textbook series did not only respond to person-oriented didactics, but also to task and group-oriented teaching. The group-oriented component focused on class discussions about the social and religious context in question. In this way, Roeach encouraged the students to develop a personal vision of the Christian faith in complete freedom. Again, the prominent importance of an individual-centered approach appears here. You may recall from yesterday’s post that one of these Roeach editions infuriated Flemish Catholic mother Alexandra Colen, a politician, with its pedophilic content and illustrations, under the guise of Catholic sex education. She raised hell with Cardinal Danneels and the Church bureaucracy, but got nowhere. She pulled her kids out of Catholic school, and homeschooled them. If euthanasia weren’t legal in Belgium, the Belgian hierarchy and Catholic Church administration should be arrested en masse for murdering Catholicism in their country. https://www.theamericanconservative.com/decadence-of-godfried-danneels-belgium-pedophilia/ |
58. Card. Azande (Gold Coast) - Francis Arinze, Congregation of Saints
is a Nigerian Cardinal of the Roman Catholic Church. He is Prefect Emeritus of the Congregation for Divine Worship and ...
59. Card. Reinvernunft - Joseph Cardinal Ratzinger, Congregation for the Doctrine of the Faith
Joseph Ratzinger as Prefect of the Congregation for the Doctrine of the Faith. Joseph Ratzinger was named by Pope John Paul II on 25 November 1981 as prefect of the Congregation for the Doctrine of the Faith, formerly known as the Holy Office and, especially around the 16th century, as the Roman Inquisition.
HE wrote “Instruction on Certain Aspects of the “Theology of Liberation”. · Joseph Ratzinger as Prefect of the Congregation for the Doctrine ofthe Faith On November 25, 1981, Pope John Paul II named Joseph Ratzinger Prefect of the Congregation for the Doctrine of the Faith, formerly known as the Holy Office, the historical Roman Inquisition. Consequently, heresigned his post at Munich in early 1982. He was promoted within the College of Cardinals to become CardinalBishop of Velletri-Segni in 1993, was made the College's vice-dean in 1998 and dean in 2002. In office, Ratzinger fulfilled his institutional role, defending and reaffirming official Catholic doctrine, includingteaching on topics such as birth control, homosexuality, and inter-religious dialogue. During his period in office, the Congregation for the Doctrine of the Faith took disciplinary measures against some outspoken liberationtheologians in Latin America in the 1980s and Jesuit priest Anthony de Mello. The Congregation condemnedliberation theology twice (in 1984 and 1986), accusing it of Marxist tendencies and of inciting hate and violence. Leonardo Boff, for example, was suspended, while others were reputedly reduced to silence. https://en-academic.com/dic.nsf/enwiki/3427154 |
60. Abp. Canizio Buttafuoco - Abp. Gianni Danzi, Office of Secretary of State Italian Catholic Archbishop of the ... he was appointed Secretary of the Governatorate of Vatican City State, ..
61. Holy Angels House - Dominican House of Studies, River Forest, IL
62. Fr. George Haneberry - Fr. Donald Goergen, O.P., former provincial of Chicago Dominicans, author of "Sexual Celibate, later at an ashram in Kenosha, Wisconsin
63. Fr. Avonodor (Chicago Chancery) - Msgr. John Roche, Archdiocese of Chicago, friend of Joseph Louis Cardinal Bernardin; later worked for Helene Curtiss Cosmetics, Chicago
64. Fr. Lotzinger (Willowship) - Fr. Robert Lutz, St. Norbert's Church, Northbrook, IL
65. Sr. Angela - Alice Halpin, Lutz's school principal, former nun
66. Fr. Tomkins (Roantree) - fictitious name
67. Fr. Keraly (Harding) - fictitious name, or perhaps Fr. Kealy
68. Fr. Goerge Hotelet, O.P. - Fr. Georges Cottier, O.P., Rome, a papal theologian
69. Dr. Carlo Fiesole Marraci - Giovanni Baptista Marini-Bettolo Marcioni
70. Fr. Sebastian Scalabrini - Francis E. Pellegrini, murdered on May 30, 1984 in the process of exposing a satanic cult in Chicago
On May 30, 1984 Francis E. Pellegrini, 47, was found murdered in his apartment at 2953 S. Parnell Ave. in Chicago. He had been stabbed at least 20 times. His dog had also been stabbed. Pellegrini was the organist and choir director at All Saints-St. Anthony of Padua Catholic Church located at 518 W. 28th Place in Chicago. He was also assistant professor of Sociology and Social Science at City College. There are those who believe that Pellegrini was about to expose the "Boys Club," an alleged group of pedophile clergy operating out of Chicago. RCF received information regarding the existence of the "Boys Club" while it was investigating Springfield's homosexual bishop Daniel Ryan, who resigned from his see on Oct. 19, 1999. Ryan was an active homosexual who had sex with priests and male prostitutes as young as 15. Ryan was chancellor of the Joliet diocese and spent many years in and around the Chicago area. Bishop Imesch of Joliet is also no stranger to scandal and he, too, has spent many years in the Chicago area and was included in the Bernardin Circle of Friends. Imesch came from Detroit where he and Bishop [Thomas] Gumbleton worked under Cardinal Deardon. Gumbleton is well known for his support of dissenting homosexual groups. Imesch, as bishop of Joliet, according to statements from two attorneys, has lied under oath in an apparent effort to protect pedophile priests (much more on Imesch will be covered in a future edition). The murder investigation is ongoing. https://novusordowatch.org/wp-content/uploads/the_beginning_of_the_end_of_the_bernardin_legacy.pdf |
71. Rodolfo Salvi - Roberto Calvi (1920-1982), of Banco Ambrosiano, found hung by the neck from a bridge over the Thames in a ritualized killing.
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Editor's Comments: Matthew 16:18 "And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it." Jesus said; "the gates of hell shall not prevail against 'IT'" (the Church) not 'HIM' (the Pope).
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