Recyling Old Ways of Leading Souls to Hell

The advances made by the Homosexual Collective during the three hundred forty days that Jorge Mario Bergoglio has been posing as “Pope Francis” are truly astoundingly mind-boggling.

Gone are the days of official posturing by conciliar officials within the walls of the Occupied Vatican on the West Bank of the Tiber River concerning various diocesan programs and “ministries” that curried favor with unrepentant practitioners of perversity. “Official” reprimands of such groups as “Dignity USA” and “New Ways Ministry” are things of the past. “Francis the Merciful” has tickled the itching ears of many pestilential vermin within the structures of the counterfeit church of conciliarism that the conciliar Vatican had “tolerated” on a de facto basis even while reproving on a de jure basis. Almost the entirety of the sodomite agenda has received de facto endorsement from Bergolio and his lieutenants, up to and including “Archbishop” Georg Ganswein, who is on day duty for Jorge and does night duty for the man who groomed him for his current position of influence, Joseph Ratzinger/Benedict XVI.

Consider how Bergoglio indemnified a proven sodomite, “Monsignor” Battista Ricca, who remains his own hand-picked director of the Institute for Religious Works, the Vatican Bank, while he was flying back to Rome on Monday, July 29, 2013, after having presided over the travesty known as “World Youth Day” in Rio di Janeiro, Brazil:

Speaking of other problems within the administration of the Holy See, including rumours of a ‘gay lobby’ within the Vatican, Pope Francis said there are many saintly people working in the Curia but also those who are not so saintly and cause scandals which harm the Church. Quoting from the Catechism of the Catholic Church, he said that people with homosexual tendencies must not be excluded but should be integrated into society. “If a person is gay and seeks God and has good will, who am I to judge him?” he asked. (Francis the Revolutionary holds press conference on flight back from Brazil. See also Francis Says ¡Viva la Revolución!, part three.) 

Those five little words, "Who am I to judge?", helped the Homosexual Collective within the structures of the counterfeit church of conciliarism and in the world-at-large to advance their agenda of perversity in the name of "toleration" and "compassion" and "diversity" with more and more boldness.

The facts in Battista Ricca's case were entirely. Jorge, however, just  merely shrugged his shoulders and said "Who am I to judge?", the slogan that warmed the hearts of practitioners of perversity worldwide, just two weeks after his spokesflack, "Father" Federico Lombardi, S.J., had called the accuations against Ricca to have been "not trustworthy," something that prompted Vaticanologist Sandro Magister to shoot back with a point-by-by-point refutation of Lombardi (see (On "Gay Lobby", Sandro Magister challenges the Vatican: "We have the evidence").

Remember also that Jorge Mario Bergoglio has protected and promoted and personally endorsed all manner of unapologetic  homosexual activitists within the ranks of the structures of his false church, including going so far as to hold the hand of the hand of  a homosexual activist named “Father” Luigi Ciotti as they walked up the steps of a Roman church on April 2, 2014:

(See the story at the Call Me Jorge website)

Jorge Mario Bergoglio also kissed the hand of a ninety-three year-old homosexual activist named Don Michele De Paolis when he met with him at the Casa Santa Marta on May 7, 2014 (See Jorge the Kissing Fool.)

Bergoglio has no problem with those who live in lives of unrepentant sins of perversion, and he has no problem with those who promote it, which is why he insisted that language "sensitive" to the needs of practicing sodomites be kept in the final report of last year's "extraordinary synod of bishops" after the passages had failed to receive the necessary two-thirds majority approval from the "bishops" in attednance. Lorenzo Baldiserri (see ) has been kind enough to admit that this is the case, an admission that came shortly before Bergoglio met with a woman who had mutiliated herself in an attempt to become a "man" after she had written to him, a letter that prompted Jorge to offer to pay her travel expenses to the Casa Santa Marta along with her supposed "fiancee" (see .)

It should not surprise us in the slighest that none that the nefarious promoter of the Homosexual Collective's agenda of evil that cries out to Heaven for vengeance, New Ways Ministry, is being welcomed at this time by conciliar officials within the walls of the Occupied Vatican on the West Bank of the Tiber Riber, starting with Ratzinger/Benedict's fair-haired man-servant, "Archbishop" Georg Ganswein:

ROME (RNS) On its 15 previous pilgrimages, the Catholic gay rights group New Ways Ministry drew maybe two-dozen people to visit holy sites in places like Assisi and Rome.

This year, the number of pilgrims unexpectedly doubled to 50.

Chalk it up to the so-called Francis Effect, where the pope’s open-arms acceptance is giving new hope to gay and lesbian Catholics who have felt alienated from their church for decades.

What’s been even more surprising is that both New Ways and a similar Catholic LGBT organization in Britain are finding support from the Catholic hierarchy in their efforts to meet the pontiff when they both visit the Vatican on Ash Wednesday (Feb. 18), the start of Lent, the period of penance and fasting preceding Easter.

For example, Archbishop Georg Ganswein, head of the papal household and the top aide to Pope Emeritus Benedict XVI, responded to New Ways’ request for a papal meet-and-greet by reserving tickets for the group at Francis’ weekly public audience in St. Peter’s Square. It’s not a private meeting — which is tough for anyone to get — but it’s not nothing.

The pope’s ambassador to Washington forwarded a similar request to Rome. Even San Francisco Archbishop Salvatore Cordileone — point man for the U.S. Conference of Catholic Bishops’ battle against gay marriage — had written a letter to the Vatican on their behalf.

Last December, Cordileone had a constructive meeting with Frank DeBernardo, executive director of New Ways, and Sister Jeannine Gramick, a co-founder of New Ways and a longtime advocate for LGBT inclusion in the church. But they were still surprised by the archbishop’s willingness to write a letter for them.

Moreover, British Cardinal Vincent Nichols of Westminster sent a warm blessing to a group of LGBT Catholics from London who are joining up with New Ways in Rome. “Be assured of my prayers for each and every one of you,” Nichols wrote. “Have a wonderful pilgrimage. God bless you all.”

“I feel that the positive reaction that we have been getting from the hierarchy is due to the welcoming spirit of Pope Francis, who wants to welcome everyone,” said Gramick, speaking by phone from Assisi, the pilgrims’ last stop before heading to Rome.

“It’s very heartening to people who have felt alienated and rejected for so long, so we are feeling very hopeful.”

Gramick knows about rejection. In 1999, she was silenced by the Vatican for her “erroneous and dangerous” work with gay Catholics. She and the Catholic priest who co-founded New Ways Ministry in 1977 had “caused confusion among the Catholic people and have harmed the community of the church,” said the office headed by Cardinal Joseph Ratzinger, who would later be elected Benedict XVI.

The ministry’s work was called “doctrinally unacceptable.” A year later, Gramick was barred from even speaking of the 11-year probe of her work, an order she refused. As late as 2010, the U.S. Conference of Catholic Bishops referred to New Ways as having “no approval or recognition from the Catholic Church.”

Now, the group is hoping the Vatican will include them among the list of official pilgrimage groups read aloud at the audience. They’d also love to get close enough to the pope to shake his hand and maybe pose for a picture as he passes through the crowds.

If those sound like small steps, LGBT Catholics say they would, in fact, represent a huge leap forward considering how they were treated under the papacies of Benedict and St. John Paul II.

Francis, on the other hand, has clearly shifted the tone of the conversation, even if substantial changes remain elusive.

The shift began with one of Francis’ signature lines, from an in-flight press conference a few months after his election in 2013, when he was asked about whether a gay man could be a priest. “If someone is gay and he searches for the Lord and has good will, who am I to judge?” Francis famously said.

He even used the English word “gay,” something no pope had ever done, as most bishops prefer the more clinical term “homosexual.”

A few months later, Francis personally responded to an appeal from a gay Catholic group in Florence, telling them he enjoyed and appreciated their letter and assuring them of his blessing.

Then last month, it emerged Francis met with a transgender person from Spain who had written to the pope — with assistance from his bishop — after feeling rejected by his parish because of his sex-change operation. It was a moving moment for Diego Neria Lejarraga, and many LGBT Catholics.

“This man loves the whole world,” he told CNN, referring to Francis. “I think there’s not — in his head, in his way of thinking, discrimination against anyone. I’m speaking about him, not the institution.”

Francis also encouraged discussions of the church’s outreach to gay and lesbian Catholics at last October’s summit of top cardinals and bishops on family life — discussions that produced some remarkable, even unprecedented, praise from church leaders to the faith and witness of LGBT Catholics.

At the same time, Francis has frequently reiterated the church’s teaching that marriage is only between a man and a woman, and he has ripped what he calls the “ideological colonization of the family” by the West, language that refers in part to efforts to promote gay marriage and other issues in developing countries. He has also blasted “gender theory,” which for many is a suspect buzzword of secular culture.

Still, the New Ways leaders and many gay Catholics see real reasons for hope, and not just for themselves.

Since the start of his papacy, Francis has sought to shift the hierarchy’s focus away from what he said is an “obsession” with sexual issues and toward a greater concern for the poor and all those rejected by the church and society, a social justice priority that many gay Catholics also share.

In addition, LGBT Catholics see the shift toward open discussion of a range of topics as good for the church, and themselves.

“While LGBT Catholics hope for changes, they are realistic enough to know that Francis may not make those changes,” said DeBernardo. “But he is doing things that will help their spiritual lives.”

DeBernardo said many gay Catholics are not looking for approval from the church as much an acknowledgment of their existence and a willingness to “treat them as human beings."

A photo-op or shout-out at Wednesday’s audience might be one such acknowledgement. “We take the long view,” Gramick said, “and every step is progress.” (Gay Catholics find a new tone under Pope Francis.)

The lavender chickens that have been nesting within the walls of the conciliar-occupied Vatican since the days of Giovanni Battista Enrico Antonio Maria Montini/Paul VI and have been hatching aplenty in conciliar occupied dioceses and parishes and universities and colleges and schools and religious communities throughout the world are now being given "free range" by Jorge Mario Bergoglio to represent old ways of sending souls to Hell for all eternity as somehow "new."

Here is yet another example, provided by "New Ways Ministry" itself in the latter part of 2013, of Bergoglio's "outreach" to those who have been enabled the caesars of Modernity and by many of the conciliar "bishops" prior to his "election" on March 13, 2013:

Pen and paper. Among the many revolutions made by Pope Bergoglio, in addition to phone calls home to ordinary people ... there is also the "post effect," the mountain of letters delivered every day at his residence in Santa Marta, and sent directly to him. ...

Some people think it may have been one of these "messages in a bottle" that inspired the breakthrough of Bergoglio about gays. A letter sent in June to the pope by various Italian gay Catholics ... where gays and lesbians asked Francis to be recognized as people and not as a "category" and called for openness and dialogue on the part of the Church, recalling that the closure "always feeds homophobia."

Further information comes from America magazine, which only weeks ago carried a groundbreaking interview with Francis where his remarks on homosexuality were positive and welcoming. That publication reports on the Italian group, Kairos of Florence:

"A leader of the impromptu committee said as gay Catholics they had in the past written to other members of the church leadership in Italy and had always before been rewarded with silence. …

The Kairos group said they also received a letter from the Vatican Secretariat of State, which informed them that Pope Francis "really enjoyed" their letter to him and the way it was written, calling it an act of "spontaneous confidence."

One Kairos leader said Pope Francis had also assured the group of his blessing, something they could not before have imagined happening. The members of Kairos have decided to keep the rest of the message of both letters private.

When New Ways Ministry led a pilgrimage to Italy in 2011, the Kairos group met with our American travelers to share stories and perspectives. Francis DeBernardo, our executive director, is contacting them currently to learn more about this papal letter.

While the contents of the pope's letter remain private, truly as if between a pastor and the people he serves, there are broader lessons for the lesbian, gay, bisexual, transgender and ally Catholic community in this experience.

First, the wisdom that relational encounters with people are the most effective form of advocacy is relevant even for the pope. If La Repubblica's conjecture is correct that the personal letter from Kairos of Florence led to Francis' "Who am I to judge?" and other comments that have greatly shifted the church's tone on LGBT issues, then everyone should be writing letters to Rome. New Ways Ministry wrote a letter to Francis, telling him about the goodness and holiness of Catholic LGBT people and pastoral outreach to them here in the U.S. Would you consider writing your own thoughts to him?

Second, if reaching out to the pope is effective, perhaps it is time for Catholics to reach out to their local church leaders, namely priests and bishops. Sharing personal stories to replace philosophical constructs with human faces and relationships might lead to further conversions.

Francis' pen-and-paper revolution is truly radical, and transforms hierarchy into personal relationships. It offers each of us a moment to speak to the pope and bishops as if they are our own parish priests. As the gay and lesbian Catholics of Florence did with their experiences, this is an opportunity to offer our joys and hopes, griefs and anxieties about those matters closest to us. Putting pen to paper is a simple act, but allows each of us to join Francis in answering God's call to rebuild the church. If you write to Francis or local church leaders, please let us know. (Francis' letter-writing revolution requires our involvement.)

This is why Mrs. Randy Engel's open letter to Francis in 2013 provided those who want to read through its graphic content with important factual material concerning the physically disgusting nature of perversity and Bergoglio's own familiarity with some of the most technical terms used by the Homosexual Collective.

Is the use of such terms merely a matter of "pastoral concern?"

When has a true Successor of the Apostles, no less one who claims to be a true Successor of Saint Peter, spoken for public consumption in the terms that Mrs. Engel documents Bergoglio did to Vaticanologist Andrea Tornielli in February of 2012 as reported in Vatican Insider?


The only basis for human self-identification is that God has given each man a rational, immortal soul created in His very image and likeness, and that His Co-Equal and Co-Eternal Divine Son, Our Blessed Lord and Saviour Jesus Christ, died on the wood of the Cross in atonement for human sins in order to redeem it. Catholics, of all, people, of course, are supposed to understand this.

Ever the revolutionary, Jorge Mario Bergoglio/Francis has adopted the language of the homosexual collective, whose members are filled with bitter anger and hatred at anyone who dares to criticize their "lifestyles" as they are, whether or not they realize it, in rebellion against the very nature that God has implanted within them and have thus done what all revolutionaries do to justify themselves before men: to do violence to language in order to cloud supernatural and natural truth with a fog of irrationality and sentimentality.

It is shameful that one conciliar official after another has adopted this language, thereby conceding that one can identify himself on the basis of the inclination to and/or the commission of perverse sins against nature and the Sixth and Ninth Commandments and that civil society and must treat such self-identification as a legitimate basis for social interaction and legal protection under various "civil rights" statutes and ordinances. 

Then again, obviously, many conciliar officials, not a few of them afflicted with perversity themselves, have gone of their way created, fostered and promote a culture that has sustained and propagated the entire agenda of homosexual collective, including "marriage" and, quite importantly, persecuting anyone who criticizes sodomy for what it is. There has been the systematic recruitment, retention and promotion of homosexuals through the nooks and crannies of the conciliar structures, including its hierarchy, such as it is, and within parishes, schools, universities, colleges, seminaries, professional schools, religious houses and houses of so-called "spiritual formation." I suggest that those who have any doubt about this fact should consider the massive amount of documented evidence that Mrs. Randy Engel amassed in The Rite of Sodomy, which has an entire chapter devoted to the horros of "New Ways Ministry," welcomed as it is at this time by the conciliar revolutionaries in the Vatican itself. (Material excerpted from that chapter was updated and adapted for publication four years ago on the Rewew America website. The material can be found below in the appendix.)

Thus it is that the counterfeit church of concilairism, reflecting its "openness to the world" and its falsehoods, has bought into the ideology of the homosexual collective by building it into programs that are taught to presbyters, teachers and children, doing so with an special application to "touching" and expressions of "affection" when the problem of clergy abuse that has exploded into full public view in the past twelve years now has been caused by the creation of an entire environment that is friendly to perversity. Jorge Mario Bergoglio/Francis is simply saying, therefore, what he has been conditioned to say by the whole rotten ambiance of conciliarism. He is a creature of error and licentiousness, believing that the only "sins" one can commit revovle around being "rigid" in one's "positions" and to be "clear-cut" in one's thinking about truth and heresy, moral right and moral wrong.

Our true popes condemned heresy and error. They condemned moral wrong for what it is without any "nuancing" of issues.

So have our saints, including Saint Peter Damian and Pope Leo IX.

Saint Peter Damian's Book of Gommorha explained the detestable nature of the sin of Sodom, something that Mrs. Engel made clear in The Rite of Sodomy:

According to Damian, the vice of sodomy "surpasses the enormity of all others," because:

"Without fail, it brings death to the body and destruction to the soul. It pollutes the flesh, extinguishes the light of the mind, expels the Holy Spirit from the temple of the human heart, and gives entrance to the devil, the stimulator of lust. It leads to error, totally removes truth from the deluded mind ... It opens up hell and closes the gates of paradise ... It is this vice that violates temperance, slays modesty, strangles chastity, and slaughters virginity ... It defiles all things, sullies all things, pollutes all things ... This vice excludes a man from the assembled choir of the Church ... it separates the soul from God to associate it with demons. This utterly diseased queen of Sodom renders him who obeys the laws of her tyranny infamous to men and odious to God... She strips her knights of the armor of virtue, exposing them to be pierced by the spears of every vice ... She humiliates her slave in the church and condemns him in court; she defiles him in secret and dishonors him in public; she gnaws at his conscience like a worm and consumes his flesh like fire. ... this unfortunate man (he) is deprived of all moral sense, his memory fails, and the mind's vision is darkened. Unmindful of God, he also forgets his own identity. This disease erodes the foundation of faith, saps the vitality of hope, dissolves the bond of love. It makes way with justice, demolishes fortitude, removes temperance, and blunts the edge of prudence. Shall I say more?"

No, dearest St. Peter Damian, I think not.

Like every saint before him, and every saint that will ever come after him, St. Peter Damian exhorts the cleric caught in the vice of sodomy to repent and reform his life and in the words of the Blessed Apostle Paul, "Wake up from your sleep and rise from the dead, and Christ will revive (enlighten) you." (Eph 5:14) In a remarkable affirmation of the Gospel message, he warns against the ultimate sin of despairing of God's mercy and the necessity of fasting and prayer to subdue the passions:

"... beware of drowning in the depths of despondency. Your heart should beat with confidence in God's love and not grow hard and impenitent, in the face of your great crime. It is not sinners, but the wicked who should despair; it is not the magnitude of one's crime, but contempt of God that dashes one's hopes."

Then, in one of the most beautiful elocutions on the grandeur of priestly celibacy and chastity ever written, Damian reminds the wayward cleric or monk of the special place reserved in Heaven for those faithful priests and monks who have willingly forsaken all and made themselves eunuchs for Christ's sake. Their names shall be remembered forever because they have given up all for the love of God, he says.

One of the very interesting historical sidebars to Damian's treatise is that he made no preference to the popular practice of distinguishing "notorious" from "non-notorious" cases of clerical immorality--a policy which can be traced back to the 9th century and the canonical reforms on ecclesiastical and clerical discipline by the great German Benedictine scholar and Archbishop of Mainz, Blessed Maurus Magnentius Rabanus (776?-856). Under this policy, the removal of clerics found guilty of criminal acts including sodomy, depended on whether or not his offense was publicly known, or was carried out and confessed in secret.

In cases that had become "notorious," the offending cleric was defrocked and/or handed over to the secular authorities for punishment. But if his crime was known only to a few persons such as his confessor or religious superior, the offending cleric was privately reprimanded, served a penance and then was permitted to continue at his post, or transferred to a similar post in a different diocese. Given the aggressive and predatory nature of the vice of sodomy, it is highly likely that such a policy contributed to, rather than inhibited, sodomical practices among clerics and religious between the mid-800s and the early 1000s. In any case, it was unlikely that Damian, who openly expressed his condemnation of too lenient canonical regulations related to the punishment of clerical sodomites and was so judicious in preserving the integrity of the priesthood and religious life, would have approved such a policy.

Saints are realists, which is no doubt why St. Peter Damian anticipated that his "small book" which exposes and denounces homosexual practices in all ranks of the clergy including the hierarchy, would cause a great commotion in the Church. And it did.

In anticipation of harsh criticism, the holy monk puts forth his own defense as a 'whistle-blower'. He states that his would-be critics will accuse him of "being an informer and a delator of my brother's crimes," but, he says, he has no fear of either "the hatred of evil men or the tongues of detractors."

Hear, dear reader, the words of St. Peter Damian that come thundering down to us through the centuries at a time in the Church when many shepherds are silent while clerical wolves, some disguised in miters and brocade robes, devour its lambs and commit sacrilege against their own spiritual sons:

"... I would surely prefer to be thrown into the well like Joseph who informed his father of his brothers' foul crime, than to suffer the penalty of God's fury, like Eli, who saw the wickedness of his sons and remained silent. (Sam 2:4) ... Who am I, when I see this pestilential practice flourishing in the priesthood to become the murderer of another's soul by daring to repress my criticism in expectation of the reckoning of God's judgement? ... How, indeed, am I to love my neighbor as myself if I negligently allow the wound, of which I am sure he will brutally die, to fester in his heart? ... "So let no man condemn me as I argue against this deadly vice, for I seek not to dishonor, but rather to promote the advantage of my brother's well-being. "Take care not to appear partial to the delinquent while you persecute him who sets him straight. If I may be pardoned in using Moses' words, 'Whoever is for the Lord, let him stand with me.' (Ezek 32:26)"

As he draws his case against the vice of clerical sodomy to a close, St. Peter Damian pleads with another future saint, Pope Leo IX, urging the Vicar of Christ to use his office to reform and strengthen the decrees of the sacred canons with regard to the disposition of clerical sodomites including religious superiors and bishops who sexually violate their spiritual sons.

Damian asks the Holy Father to "diligently" investigate the four forms of the vice of sodomy cited at the beginning of his treatise and then provides him (Damian) with definitive answers to the following questions by which the "darkness of uncertainty" might be dispelled and an "indecisive conscience" freed from error:

1) Is one who is guilty of these crimes to be expelled irrevocably from holy orders?

2) Whether at a prelate's discretion, moreover, one might mercifully be allowed to function in office?

3) To what extent, both in respect to the methods mentioned above and to the number of lapses, is it permissible to retain a man in the dignity of ecclesiastical office?

4) Also, if one is guilty, what degree and what frequency of guilt should compel him under the circumstances to retire?

Damian closes his famous letter by asking Almighty God to use Pope Leo IX's pontificate "to utterly destroy this monstrous vice" that a prostrate Church may everywhere rise to vigorous stature." (Mrs. Randy Engel, The Rite of Sodomy, pp. 53-55)

Does Jorge Mario Bergoglio/Francis want to destroy this monstrous vice?


He wants to befriend those who attracted to it and to see it "mainstreamed" in society, which is pretty much a fait accompli these days (see, for example, Irreversible By Means Merely Human).

By contrast, consider how Pope Leo IX responded to the report presented to him by Saint Peter Damian:

The approximate date that Damian delivered the Book of Gomorrah to Pope Leo IX is generally held to be the second half of the first year of the pontiff's reign, i.e., mid-1049, although some writers put the date as late as 1051. We do know, absolutely, that the Pope did respond to Damian's concerns, as that response in the form of a lengthy letter (JL 4311; ItPont 4.94f., no.2) is generally attached to manuscripts of the work.

Pope Leo IX opens his letter to "his beloved son in Christ, Peter the hermit," with warm salutations and a recognition of Damian's pure, upright and zealous character. He agrees with Damian that clerics, caught up in the "execrable vice" of sodomy "verily and most assuredly will have no share in his inheritance, from which by their voluptuous pleasures they have withdrawn. " Such clerics, indeed profess, if not in words, at least by the evidence of their actions, that they are not what they are thought to be," he declares.

Reiterating the category of the four forms of sodomy that Damian lists, [59] the Holy Father declares that it is proper that by "our apostolic authority" we intervene in the matter so that "all anxiety and doubt be removed from the minds of your readers".

"So let it be certain and evident to all that we are in agreement with everything your book contains, opposed as it is like water to the fire of the devil," the Pope continues. "Therefore, lest the wantonness of this foul impurity be allowed to spread unpunished, it must be repelled by proper repressive action of apostolic severity, and yet some moderation must be placed on its harshness," he states.

Next, Pope Leo IX gives a detailed explanation of the Holy See's authoritative ruling on the matter.

In light of divine mercy, the Holy Father commands, without contradiction, that those who, of their own free will, have practiced solitary or mutual masturbation or defiled themselves by interfemoral coitus, but who have not done so for any length of time, nor with many others, shall retain their status, after having "curbed their desires" and "atoned for their infamous deeds with proper repentance".

However, the Holy See removes all hope for retaining their clerical status from those who alone or with others for a long time, or even a short period with many, "have defiled themselves by either of the two kinds of filthiness which you have described, or, which is horrible to hear or speak of, have sunk to the level of anal intercourse."

He warns potential critics, that those who dare to criticize or attack the apostolic ruling stand in danger of losing their rank. And so as to make it clear to whom this warning is directed, the Pope immediately adds, "For he who does not attack vice, but deals with it lightly, is rightly judged to be guilty of his death, along with the one who dies in sin."

Pope Leo IX praises Damian for teaching by example and not mere words, and concludes his letter with the beautiful hope that when, with God's help, the monk reaches his heavenly abode, he may reap his rewards and be crowned, "Ö in a sense, with all those who were snatched by you from the snares of the devil."

Clearly, on the objective immorality of sodomical acts, both Damian and Pope Leo IX were in perfect accord with one another. However, in terms of Church discipline, the pope appears to have taken exception with Damian's appeal for the wholesale deposition of all clerics who commit sodomical acts. I say, appears, because I believe that even in the matter of punishing known clerical offenders, both men were more in agreement than not.

Certainly, Damian, who was renown for his exemplary spiritual direction of the novitiates and monks entrusted to his care, was not unaware of certain mitigating circumstances that would diminish if not totally remove the culpability of individuals charged with the crime of sodomy.

For example, as with certain clerical sex abuse cases that have come to light today involving the Society of St. John and the Legionaries of Christ, which the Holy See has yet to investigate, some novices or monks may have been forced or pressured by their superiors to commit such acts. No doubt, it is circumstances such as these that prompted Pope Leo IX to use the term, "who of his own free will" in describing a cleric guilty of sodomy. Also among the four varieties of sodomy Damian discusses in his treatise, he states that interfemoral and anal coitus are to be judged more serious than solitary or mutual masturbation.

All in all, what this writer found to be most remarkable about the pope's letter to Damian, was the absolutist position Pope Leo IX took concerning the ultimate responsibility of the offending cleric's bishop or religious superior. If the latter criticized or attacked this apostolic decree, he risked losing his rank! Prelates who fail to "attack vice, but deal lightly with it," share the guilt and sentence of the one who dies in sin, the pope declared. (Mrs. Randy Engel, The Rite of Sodomy, pp. 57-58)

Writing five hundred years after Saint Peter Damian and Pope Leo IX, Pope Saint Pius V explained the just penalty due clerics caught in the act of unnatural vice:

That horrible crime, on account of which corrupt and obscene cities were destroyed by fire through divine condemnation, causes us most bitter sorrow and shocks our mind, impelling us to repress such a crime with the greatest possible zeal.

Quite opportunely the Fifth Lateran Council [1512-1517] issued this decree: "Let any member of the clergy caught in that vice against nature . . . be removed from the clerical order or forced to do penance in a monastery" (chap. 4, X, V, 31). So that the contagion of such a grave offense may not advance with greater audacity by taking advantage of impunity, which is the greatest incitement to sin, and so as to more severely punish the clerics who are guilty of this nefarious crime and who are not frightened by the death of their souls, we determine that they should be handed over to the severity of the secular authority, which enforces civil law.

Therefore, wishing to pursue with the greatest rigor that which we have decreed since the beginning of our pontificate, we establish that any priest or member of the clergy, either secular or regular, who commits such an execrable crime, by force of the present law be deprived of every clerical privilege, of every post, dignity and ecclesiastical benefit, and having been degraded by an ecclesiastical judge, let him be immediately delivered to the secular authority to be put to death, as mandated by law as the fitting punishment for laymen who have sunk into this abyss. (Pope Saint Pius V, Horrendum illud scelus, August 30, 1568.)

Death, not "brotherhood" and "mainstreaming" for the sake of "inclusivity," was what Pope Saint Pius V, faithful to the teaching of Saint Paul the Apostle in his Epistle to the Roman cited above, believed should be imposed on the clergy as well as the laity who were caught in "such an execrable crime" that caused him "such better sorrow" shocked his papal mind as he sought to "repress such a crime with the greatest possible zeal."

Jorge Mario Bergoglio/Francis and others in the conciliar structures want to provide "brotherhood" and "acceptance."

Just a slightly different approach, wouldn't you say?

A true pope understood the horror of such a detestable sin on the part of the clergy and sought to administer punishment to serve as a medicinal corrective for other priests and to demonstrate to the laity the horrific nature of such a moral crime.

A false "pope"seeks to appear as an agent of mercy when he is actually an apostle of eternal death.

Mind you, I am not suggesting the revival of this penalty in a world where it would not be understood and where the offender would be made a "martyr" for the cause of perversity, only pointing out the fact that the Catholic Church teaches that clerics and others in ecclesiastical authority who are guilty of serious moral crimes are deserving of punishment, not protection, by their bishops. Such is the difference yet again between Catholicism and conciliarism.

It is shameful that anyone would seek to provide a cover for a man who has such disregard for the honor and glory and majesty of the Most Blessed Trinity and who seeks to indemnify sinners in the name of what is nothing other than a false mercy.

As has been noted so frequently on this site in the past two years since Jorge Mario Bergoglio’s ascent to power within the walls of the Occupied Vatican on the West Bank of the Tiber River, we are witnessing only the perfection of the inherent degeneracy of conciliarism’s false teachings and its sacramentally barren liturgical rites. It was only a matter of time for men who have propagated grave doctrinal errors would come to propagate ever manner of moral error imaginable in the name of a false “mercy” and “tolerance.”

The counterfeit church of conciliarism is a false church. Its "pontiffs" and "bishops" have given us a steady diet of apostasy, blasphemy and sacrilege over the course of the past fifty-five years.

Once again, Antichrist is not going to give his calling card. We are going to have to use the faculty of reason, guided by the sensus Catholicus and the clear teaching of the Catholic Church, to recognize who he his and who has done his bidding for him in advance of his coming.

This truth must be faced squarely by those who have thus far not given away everything (respect, friendships, outlets for the publication of articles, access to media appearances, personal financial security) by continuing to insist what is contrary to the Catholic Faith: that a heretic can sit on the Throne of Saint Peter.

Jorge Mario Bergoglio/Francis is a heretic. So have been his predecessors.

Pope Saint Pius X and Pope Pius XII both reminded us that those who treat lightly of the decrees of the Roman curial congregations and who view papal encyclical letters and pronouncements as non-binding as they are not issued ex cathedra that a Catholic is bound by such decrees and statements as are merely reiterations of what is contained in the Faith Itself, which is entirely irreformable:

8. They are free from all blame who treat lightly the condemnations passed by the Sacred Congregation of the Index or by the Roman Congregations. (Pope Saint Pius X, Lamentabili Sane, July 1, 1907.)

In his encyclical letter "Providentissimus Deus," given on November 18, 1893, our predecessor, Leo XIII, of immortal memory, after describing the dignity of Sacred Scripture and commending the study of it, set forth the laws which govern the proper study of the Holy Bible; and having proclaimed the divinity of these books against the errors and calumnies of the rationalists, he at the same time defended them against the false teachings of what is known as the higher criticism, which, as the Pontiff most wisely wrote, are clearly nothing but the commentaries of rationalism derived from a misuse of philology and kindred studies. Our predecessor, too, seeing that the danger was constantly on the increase and wishing to prevent the propagation of rash and erroneous views, by his apostolic letters "Vigilantes studiique memores," given on October 30, 1902, established a Pontifical Council or Commission on Biblical matters, composed of several Cardinals of the Holy Roman Church distinguished for their learning and wisdom, to which Commission were added as consulters a number of men in sacred orders chosen from among the learned in theology and in the Holy Bible, of various nationalities and differing in their methods and views concerning exegetical studies. In so doing the Pontiff had in mind as an advantage most adapted for the promotion of study and for the time in which we live that in this Commission there should be the fullest freedom for proposing, examining and judging all opinions whatsoever, and that the Cardinals of the Commission were not to reach any definite decision, as described in the said apostolic letters, before they had examined the arguments in favor and against the question to be decided, omitting nothing which might serve to show in the clearest light the true and genuine state of the Biblical questions under discussion. Only after all this had been done were the decisions reached to be submitted for the approval of the Supreme Pontiff and then promulgated.

After mature examination and the most diligent deliberations the Pontifical Biblical Commission has happily given certain decisions of a very useful kind for the proper promotion and direction on safe lines of Biblical studies. But we observe that some persons, unduly prone to opinions and methods tainted by pernicious novelties and excessively devoted to the principle of false liberty, which is really immoderate license and in sacred studies proves itself to be a most insidious and a fruitful source of the worst evils against the purity of the faith, have not received and do not receive these decisions with the proper obedience.

Wherefore we find it necessary to declare and to expressly prescribe, and by this our act we do declare and decree that all are bound in conscience to submit to the decisions of the Biblical Commission relating to doctrine, which have been given in the past and which shall be given in the future, in the same way as to the decrees of the Roman congregations approved by the Pontiff; nor can all those escape the note of disobedience or temerity, and consequently of grave sin, who in speech or writing contradict such decisions, and this besides the scandal they give and the other reasons for which they may be responsible before God for other temerities and errors which generally go with such contradictions.

Moreover, in order to check the daily increasing audacity of many modernists who are endeavoring by all kinds of sophistry and devices to detract from the force and efficacy not only of the decree "Lamentabili sane exitu" (the so-called Syllabus), issued by our order by the Holy Roman and Universal Inquisition on July 3 of the present year, but also of our encyclical letters "Pascendi dominici gregis" given on September 8 of this same year, we do by our apostolic authority repeat and confirm both that decree of the Supreme Sacred Congregation and those encyclical letters of ours, adding the penalty of excommunication against their contradictors, and this we declare and decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter "Docentes" of the constitution "Apostolicae Sedis," which is the first among the excommunications latae sententiae, simply reserved to the Roman Pontiff. This excommunication is to be understood as salvis poenis, which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the modernists that is, the synthesis of all heresies.

Wherefore we again and most earnestly exhort the ordinaries of the dioceses and the heads of religious congregations to use the utmost vigilance over teachers, and first of all in the seminaries; and should they find any of them imbued with the errors of the modernists and eager for what is new and noxious, or lacking in docility to the prescriptions of the Apostolic See, in whatsoever way published, let them absolutely forbid the teaching office to such; so, too, let them exclude from sacred orders those young men who give the very faintest reason for doubt that they favor condemned doctrines and pernicious novelties. We exhort them also to take diligent care to put an end to those books and other writings, now growing exceedingly numerous, which contain opinions or tendencies of the kind condemned in the encyclical letters and decree above mentioned; let them see to it that these publications are removed from Catholic publishing houses, and especially from the hands of students and the clergy. By doing this they will at the same time be promoting real and solid education, which should always be a subject of the greatest solicitude for those who exercise sacred authority.

All these things we will and order to be sanctioned and established by our apostolic authority, aught to the contrary notwithstanding. (Pope Saint Pius X, Praestantia Scripturae, November 18, 1907.)

20. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: "He who heareth you, heareth me";[3] and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the Pontiffs, cannot be any longer considered a question open to discussion among theologians. (Pope Pius XII, Humani Generis, August 12, 1950.)

Jorge Mario Bergoglio is an apostle of Antichrist, and those who refuse to see this and who keep waiting for the "next outrage" to occur are simply continuing to accustom themselves to accept the falsehood that apostasy, heresy, blasphemy and sacrilege can be associated with a true Sovereign Pontiff. Such people are preparing to accept Antichrist himself without a qualm of conscience, and Jorge Mario Bergoglio/Francis is his poster-boy as to how to accomplish his end in these our times.

Keep close, if possible, to Our Blessed Lord and Saviour Jesus Christ in His Real Presence in the Most Blessed Sacrament, if this is possible where you live.

Pray as many Rosaries each day as your state-in-life permits.

Offer all of the sufferings of the moment to the Throne of the Most Blessed Trinity as the consecrated slave of Christ the King through the Sorrowful and Immaculate Heart Mary, whose triumph will be manifest when will least expect it.

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!


Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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


Mrs. Randy Engel on the So-Called United States Conference of Catholic Bishops and New Ways Ministry

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

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

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

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

USCCB disinformation on New Ways Ministry

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

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

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

It was a masterpiece of deception and disinformation.

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

All these statements are true.

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

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

New Ways not a "ministry"

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

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

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

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

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

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

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

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

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

New Ways gains access to the NCCB/USCC

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

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

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

AmChurch bishops back New Ways

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

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

Wuerl's open door policy for Dignity and New Ways

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

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

New Ways road show comes to Pittsburgh

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

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

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

USCL opposes New Ways

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

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

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

Bishop Wuerl backs New Ways

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

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

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

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

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

The Maida Commission and beyond

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

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

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

The Vatican finally acts

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

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

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

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

Gramick joins Sisters of Loretto

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

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

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

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

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

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

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

Ratzinger smiles on Gramick

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

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

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

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

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

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

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

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

An apology from the USCCB?

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

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

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

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