by
Thomas A. Droleskey
Try as he did, the corrupt conciliar revolutionary, Roger "Cardinal" Mahony, who served as the enabler of one pro-abortion, pro-perversity Catholic in public life as he encouraged illegal residents of the United States of America to flout the laws of the land and to make their cause his "signature" issue of "social justice" while advancing the agenda of the Homosexual Collective throughout the nooks and crannies of the Archdiocese of Los Angeles he headed from September 5, 1985, to March 1, 2011, could not keep his corrupt chickens from coming home to roost in his nest of apostates and predators.
As was the case in the Archdiocese of Boston eleven years ago, Roger Mahony and his partners in theological, liturgical and moral crimes aplenty are now being given the opportunity to experience foretaste of the General Judgment of the living and the dead, at which time the details and exact circumstances of each person's life will be revealed for all to see. There will be no hiding place at that time. Even if certain theological, liturgical and moral malefactors manage to "skate" in this passing, mortal vale of tears, they will find that there is no hiding place at their own Particular Judgment before God and no hiding place from those who permitted themselves to be blinded by personal loyalty, admiration, respect or utilitarian ties of mutual self-interest to serve as their enablers and apologists. The truth of every life is made manifest on the Last Day.
Much like Bernard "Cardinal" Law and many others before him in the conciliar structures in the United States of America and around the world, Roger Michael Mahony is finding that schemes designed to cover-up the truth and to protect moral predators come to naught sooner or later. Sure, people can be hoodwinked by the use of smoke and mirrors and tactics of verbal intimidation and name-calling, coupled frequently by threats of lawsuits against those who dare to put into question the "good name" of moral predators in clerical garb. The truth will come out over the course of time, if not not, then at the end of time. It is that simple.
In Roger Michael Mahony's case, his time of reckoning has come.
Although there is little new in the revelations that have been made public as a result of a court order that Mahony's attorneys fought at every turn, the scope of the corruption indicates yet again the degree to which the conciliar revolutionaries have gone to protect moral predators in clerical garb while putting at risk countless numbers of victims, many of whom lost the Faith entirely and some of whom in various places around the world have committed suicide.
Here is a report in the Los Angeles Times about the disclosures:
Fifteen years before the clergy sex abuse scandal came to light, Archbishop Roger M. Mahony and a top advisor plotted to conceal child molestation by priests from law enforcement, including keeping them out of California to avoid prosecution, according to internal Catholic church records released Monday.
The archdiocese's failure to purge pedophile clergy and reluctance to cooperate with law enforcement has previously been known. But the memos written in 1986 and 1987 by Mahony and Msgr. Thomas J. Curry, then the archdiocese's chief advisor on sex abuse cases, offer the strongest evidence yet of a concerted effort by officials in the nation's largest Catholic diocese to shield abusers from police. The newly released records, which the archdiocese fought for years to keep secret, reveal in church leaders' own words a desire to keep authorities from discovering that children were being molested.
In the confidential letters, filed this month as evidence in a civil court case, Curry proposed strategies to prevent police from investigating three priests who had admitted to church officials that they abused young boys. Curry suggested to Mahony that they prevent them from seeing therapists who might alert authorities and that they give the priests out-of-state assignments to avoid criminal investigators.
One such case that has previously received little attention is that of Msgr. Peter Garcia, who admitted preying for decades on undocumented children in predominantly Spanish-speaking parishes. After Garcia's discharge from a New Mexico treatment center for pedophile clergy, Mahony ordered him to stay away from California "for the foreseeable future" in order to avoid legal accountability, the files show. "I believe that if Monsignor Garcia were to reappear here within the archdiocese we might very well have some type of legal action filed in both the criminal and civil sectors," the archbishop wrote to the treatment center's director in July 1986.
The following year, in a letter to Mahony about bringing Garcia back to work in the archdiocese, Curry said he was worried that victims in Los Angeles might see the priest and call police.
"[T]here are numerous — maybe twenty — adolescents or young adults that Peter was involved with in a first degree felony manner. The possibility of one of these seeing him is simply too great," Curry wrote in May 1987.
Garcia returned to the Los Angeles area later that year; the archdiocese did not give him a ministerial assignment because he refused to take medication to suppress his sexual urges. He left the priesthood in 1989, according to the church.
Garcia was never prosecuted and died in 2009. The files show he admitted to a therapist that he had sexually abused boys "on and off" since his 1966 ordination. He assured church officials his victims were unlikely to come forward because of their immigration status. In at least one case, according to a church memo, he threatened to have a boy he had raped deported if he went to police.
The memos are from personnel files for 14 priests submitted to a judge on behalf of a man who claims he was abused by one of the priests, Father Nicholas Aguilar Rivera. The man's attorney, Anthony De Marco, wrote in court papers the files show "a practice of thwarting law enforcement investigations" by the archdiocese. It's not always clear from the records whether the church followed through on all its discussions about eluding police, but in some cases, such as Garcia’s, it did.
Mahony, who retired in 2011, has apologized repeatedly for errors in handling abuse allegations. In a statement Monday, he apologized once again and recounted meetings he's had with about 90 victims of abuse.
"I have a 3 x 5 card for every victim I met with on the altar of my small chapel. I pray for them every single day," he wrote. "As I thumb through those cards I often pause as I am reminded of each personal story and the anguish that accompanies that life story."
"It remains my daily and fervent prayer that God's grace will flood the heart and soul of each victim, and that their life-journey continues forward with ever greater healing," he added. "I am sorry."
Curry did not return calls seeking comment. He currently serves as the archdiocese's auxiliary bishop for Santa Barbara.
The confidential files of at least 75 more accused abusers are slated to become public in coming weeks under the terms of a 2007 civil settlement with more than 500 victims. A private mediator had ordered the names of the church hierarchy redacted from those documents, but after objections from The Times and the Associated Press, a Superior Court judge ruled that the names of Mahony, Curry and others in supervisory roles should not be blacked out.
Garcia's was one of three cases in 1987 in which top church officials discussed ways they could stymie law enforcement. In a letter about Father Michael Wempe, who had acknowledged using a 12-year-old parishioner as what a church official called his "sex partner," Curry recounted extensive conversations with the priest about potential criminal prosecution.
"He is afraid ... records will be sought by the courts at some time and that they could convict him," Curry wrote to Mahony. "He is very aware that what he did comes within the scope of criminal law."
Curry proposed Wempe could go to an out-of-state diocese "if need be." He called it "surprising" that a church-paid counselor hadn't reported Wempe to police and wrote that he and Wempe "agreed it would be better if Mike did not return to him."
Perhaps, Curry added, the priest could be sent to "a lawyer who is also a psychiatrist" thereby putting "the reports under the protection of privilege."
Curry expressed similar concerns to Mahony about Father Michael Baker, who had admitted his abuse of young boys during a private 1986 meeting with the archbishop.
In a memo about Baker's return to ministry, Curry wrote, "I see a difficulty here, in that if he were to mention his problem with child abuse it would put the therapist in the position of having to report him … he cannot mention his past problem."
Mahony's response to the memo was handwritten across the bottom of the page: "Sounds good —please proceed!!" Two decades would pass before authorities gathered enough information to convict Baker and Wempe of abusing boys.
Federal and state prosecutors have investigated possible conspiracy cases against the archdiocese hierarchy. Former Dist. Atty. Steve Cooley said in 2007 that his probe into the conduct of high-ranking church officials was on hold until his prosecutors could access the personnel files of all the abusers. The U.S. attorney's office convened a grand jury in 2009, but no charges resulted.
During those investigations, the church was forced by judges to turn over some but not all of the records to prosecutors. The district attorney's office has said its prosecutors plan to review priest personnel files as they are released.
Mahony was appointed archbishop in 1985 after five years leading the Stockton diocese. While there, he had dealt with three allegations of clergy abuse, including one case in which he personally reported the priest to police.
In Los Angeles, he tapped Curry, an Irish-born priest, as vicar of clergy. The records show that sex abuse allegations were handled almost exclusively by the archbishop and his vicar. Memos that crossed their desks included graphic details, such as one letter from another priest accusing Garcia of tying up and raping a young boy in Lancaster.
Mahony personally phoned the priests' therapists about their progress, wrote the priests encouraging letters and dispatched Curry to visit them at a New Mexico facility, Servants of the Paraclete, that treated pedophile priests.
"Each of you there at Jemez Springs is very much in my prayers and I call you to mind each day during my celebration of the Eucharist," Mahony wrote to Wempe.
The month after he was named archbishop, Mahony met with Garcia to discuss his molestation of boys, according to a letter the priest wrote while in therapy. Mahony instructed him to be "very low key" and assured him "no one was looking at him for any criminal action," Garcia recalled in a letter to an official at Servants of the Paraclete.
In a statement Monday on behalf of the archdiocese, a lawyer for the church said its policy in the late 1980s was to let victims and their families decide whether to go to the police.
"Not surprisingly, the families of victims frequently did not wish to report to police and have their child become the center of a public prosecution," lawyer J. Michael Hennigan wrote.
He acknowledged memos written in those years "sometimes focused more on the needs of the perpetrator than on the serious harm that had been done to the victims."
"That is part of the past," Hennigan wrote. "We are embarrassed and at times ashamed by parts of the past. But we are proud of our progress, which is continuing."
Hennigan said that the years in which Mahony dealt with Garcia were "a period of deepening understanding of the nature of the problem of sex abuse both here and in our society in general" and that the archdiocese subsequently changed completely its approach to reports of abuse.
"We now have retired FBI agents who thoroughly investigate every allegation, even anonymous calls. We aggressively assist in the criminal prosecution of offenders," Hennigan wrote.
Mahony and Curry have been questioned under oath in depositions numerous times about their handling of molestation cases. The men, however, have never been asked about attempts to stymie law enforcement, because the personnel files documenting those discussions were only provided to civil attorneys in recent months. De Marco, the lawyer who filed the records in civil court this month, asked a judge last week to order Curry and Mahony to submit to new depositions “regarding their actions, knowledge and intent as referenced in these files.” A hearing on that request is set for February.
In a 2010 deposition, Mahony acknowledged the archdiocese had never called police to report sexual abuse by a priest before 2000. He said church officials were unable to do so because they didn't know the names of the children harmed.
"In my experience, you can only call the police when you've got victims you can talk to," Mahony said.
When an attorney for an alleged victim suggested "the right thing to do" would have been to summon police immediately, Mahony replied, "Well, today it would. But back then that isn't the way those matters were approached."
Since clergy weren't legally required to report suspected child abuse until 1997, Mahony said, the people who should have alerted police about pedophiles like Baker and Wempe were victims' therapists or other "mandatory reporters" of child abuse.
"Psychologists, counselors … they were also the first ones to learn [of abuse] so they were normally the ones who made the reports," he said.
In Garcia's 451-page personnel file, one voice decried the church's failures to protect the victims and condemned the priest as someone who deserved to be behind bars. Father Arturo Gomez, an associate pastor at a predominantly Spanish-speaking church near Olvera Street, wrote to a regional bishop in 1989, saying he was "angry" and "disappointed" at the church's failure to help Garcia's victims. He expressed shock that the bishop, Juan A. Arzube, had told the family of two of the boys that Garcia had thought of taking his own life.
"You seemed to be at that moment more concern[ed] for the criminal rather than the victum! (sic)" Gomez wrote to Arzube in 1989.
Gomez urged church leaders to identify others who may have been harmed by Garcia and to get them help, but was told they didn't know how.
"If I was the father … Peter Garcia would be in prison now; and I would probably have begun a lawsuit against the archdiocese," the priest wrote in the letter. "The parents … of the two boys are more forgiving and compassionate than I would be." (Conciliar Revolutions Sought to Hide Abusive Priests for Years.)
Although the reporters who wrote the above story in the Los Angeles Times state incorrectly that the extent of the scandals caused by clerical abuse became public only in 2002, the truth of the matter is that many members of the laity in the conciliar structures tried to do what they could to alert the Vatican about the extent of the problem, only to be rebuffed time and time again by fat and happy denizens of the pasterias in the Borgo Pio near the Vatican Walls.
I was a first-hand witness to the presence of men who
were active practitioners of perverse sins against the Sixth and Ninth
Commandments being advanced to conciliar "orders," including the
conciliar presbyterate itself, while in two different seminaries. What I
learned in those seminaries was only confirmation, however, of what I
had discerned as an obvious problem back in the 1970s when,
simultaneously with the pursuit of my doctorate at the then named
Graduate School of Public Affairs of the then named State University of
New York at Albany, I was investigating various dioceses and religious
communities. One vocations director of an East Coast diocese was very
blunt with me back in 1975, "Do you know that there are dioceses within
two hundred miles of here who will accept open homosexuals?" And it was
around that same time that, according to a conciliar presbyter who was
once in my acquaintance, Father Benedict Groeschel, then a priest of the
Order of Franciscans Minor, Capuchin, told a group of seminarians that
there was a crisis concerning the admission of homosexuals into
seminaries that would explode within twenty years." He was not wrong.
Indeed, a friend of mine in Virginia, a man who was
very active pro-life causes and sought to root out the practitioners of
perversity from the Diocese of Arlington, Virginia, having many a run-in
with "Bishop" John Keating over the matter, showed me a sheath of
documentation in February of 1987 on the infestation of predators in one
diocese and religious community after another. Even the late Father
Vincent Miceli and the publisher-editor of The Wanderer, from what the man told me at the time, did not want to believe that the information was true, although The Wanderer,
to its journalistic credit, became one of the few media sources
in the 1990s that published stories on these predators, principally by
means of the investigative reporting done by Paul Likoudis. There was
even a true priest, a very fine and sardonic native of The Bronx who,
most sadly, was a very strong partisan of the incarnation of all evil in
the world, the New York Yankees, staying at the man's house who had left
his own religious community because it was a nest of homosexuals, later
associating with an "indult" (now "Motu") community.
My host, a former lieutenant colonel
in the United States Marines, walked right up to "Archbishop" Agostino
Cacciavillan, then the "Apostolic" Nuncio to the United States of
America, to tell him that
his betrayal of the trust of the priests who had written to him to
document their charges against the morally and doctrinally corrupt
predator named "Bishop" Daniel Leo Ryan (Cacciavillan sent the letters
to
Ryan, thereby violating his promise to the priests that their
confidentiality would be maintained) was criminal. Mr. Kelly then
poked his finger right in the phony prelate's chest,
telling him that he belonged in jail for how he had betrayed the
priests. "Archbishop" Cacciavillan, who was "Papal Nuncio" to the
United
States from 1990 to 1998, received endless letters from Catholics
complaining about how American "bishops" were protecting perverted
priests who had abused their own
children. He did nothing to correct the problem. Nothing. He was
rewarded for his years of protecting cowardly and corrupt members of
the
American conciliar "hierarchy" by receiving a "cardinal's" red hat
from
Karol Wojtyla/John Paul II/John Paul II in 2001.
What is even more appalling than the extent of the corruption in the Archdiocese of Los Angeles and elsewhere around the world, is the fact so few Catholics in the structures of the counterfeit church of conciliarism care enough to recognize that their money has gone to subsidize perversity and the cover up thereof that no sane person can any longer deny has taken place systematically over the course of the last thirty to forty years.
On second thought, however, I guess that there is no cause to be surprised about the apathy on the part of Catholics yet attached to the conciliar structures to see how their money has subsidized perversity when they do not see how their money has subsidized spiritual perversity in the form of the Protestant and Masonic Novus Ordo liturgical service and the false doctrines, both "approved" and "unapproved," that circulate within the conciliar structures.
Indeed, there are plenty of otherwise, sane, rational, intelligent people who enable the antipopes of conciliarism and their false "bishops" without for a single moment (and I mean not a single, solitary moment) paying any attention at all to the massive harm caused to the souls of ordinary Catholics by the false teachings and liturgical abominations to which they have been subjected for the past fifty years. This wreckage of souls is ultimately far more costly than the payout of money recounted below. There is a point, however, at which the subsidizing of physical and moral perversity and the subsidizing of spiritual perversity intersect to produce a multi-headed hydra that sweeps away the truths of the Catholic Faith as it sweeps more and more people into the fold of the One World Ecumenical Church that is but the diabolical ape of the Catholic Church.
Roger Mahony has shown himself to be a friend of such "diversity" and "sensitivity" on issues pertaining to perversity. He has also shown himself to be a spiritual predator who issued a "pastoral letter" in 1997 that explained the importance of "de-Europeanizing" the liturgy see Gather Faithfully Together).
Mahony then forced the conciliar Vatican to get Mother Angelica of the
Eternal Word Television Network off of the air after she criticized his
1997 pastoral letter.
Mahony has, of course, built a $200 million
monstrosity to give architectural"space," if you will, to his apostate
views of Faith and Worship.
Mahony has sponsored fellow dissidents to speak at
the annual Los Angeles Religious Education Conference, held at the
Anaheim Convention Center in the neighboring Diocese of Orange,
California, which is under the conciliar supervision of Mahony's
seminary schoolmate, Tod Brown, who has shelled out millions in his own
right to compensate victims of priest/presbyter predators in his diocese
and who is no less a liturgical revolutionary than Mahony himself.
(See a review of the agenda of this "congress" and its association with
Call to Action, Which religion is promoted at Catholic congress?)
Mahony has indemnified one pro-abortion politician
after another, including former President William Jefferson Blythe
Clinton, who was permitted to speak from the pulpit of the former Saint
Bibiana Cathedra in Los Angels, California, on Palm Sunday in 1997,
supporting Clinton's "don't ask, don't tell" policies concerning the
fitness those inclined to commit perverse acts against the Sixth and
Ninth Commandments to serve in the armed forces of the United States of
America.
Mahony has awarded "papal" "knighthoods" to thirty-third degree Masons Rupert Murdoch and Roy Disney.
Mahony has taken bloody money from pro-abortion and drug kingpins (see my own Blood Money Talks,
which was written five years before I accepted the canonical-doctrinal
principle of sedevacantism and that it applied to our own
circumstances).
Mahony has done everything imaginable to promote the
agenda of perversity within the "official" context of his liturgies and
"education" programs (see Tone Deaf), although he did support Proposition 8 (see Do You Hear The People Sing?),
which banned "marriage" between those engaged in perverse acts in
violation of the Sixth and Ninth Commandments while permitting "civil
union" status for such people, something that the civil state can never
accord legitimately.
Mahony engaged in grandstanding with Talmudic rabbis
to stage a public relations event to "ban" Bishop Richard Williamson of
the Society of Saint Pius from stepping foot in any facility of the
Archdiocese of Los Angeles under conciliar control even though no such
appearance was scheduled and even though Mahony would, on entirely other
grounds, have banned Bishop Williamson for holding "proscribed"
theological positions (see Yes, Sir, Master Scribe).
Mahony's and retired Diocese of Orange "Bishop" Tod Brown's minions helped to register
illegal immigrants (and to expedite the naturalization of immigrants who
could not speak the English language) to vote in the 1996 election
between then United States Representative Robert K. Dornan and
challenger Loretta Sanchez Brixey so as to defeat the outspoken Dornan
(see Paul Likoudis' May 8, 1997, report in The Wanderer).
Mahony's fair-haired defender of the pro-abortion,
Marxist-trained Barack Hussein Obama, former Pepperdine University law
professor Douglas Kmiec, made headlines for himself as he promoted Obama
as a candidate who was compatible with Catholic social teaching despite
his support for the slicing and dicing of innocent human beings under
cover of the civil law (see Trapped by Apostasy and Willfully Trapped by Apostasy).
Kmiec was rewarded for his apostasy by serving as the Ambassador of
the United States of America to Malta from August 31, 2009, to May 31, 2009, where he has recently stated that
meeting Barack Hussein Obama/Barry Soetoro in 2008 convinced him that that the pro-abort's
agenda was the "Catechism Come to Life."
Unfortunately for former Ambassador Kmiec, however, the "catechism" that has
come to life during Obama/Soetoro's administration is that of the devil himself.
There is a direct connection between the conciliarist revolution against the Faith and the systematic recruitment, retention and promotion of effeminate men who have been steeped in perverse sins against the Sixth and Ninth Commandment to serve in the conciliar priesthood, admitting that the problem existed before the onset of conciliarism and afflicted even top ranking cardinals, as explained by Mrs. Randy Engel in The Rite of Sodomy, but not to the extent that developed in the wake of the "Second" Vatican Council and the Protestant and Masonic Novus Ordo service. Music, art and architecture in many conciliar church buildings have been designed by and to the suit the "needs" of those steeped in perversity unrepentantly.
It is no accident that Giovanni Montini/Paul The Sick was afflicted in this manner himself while he helped to oversee the construction of a false "Mass" that removed almost all references to sin and judgment and Hell from the Collects that were still in use in the 1962 Missal of Angelo Roncalli (which Missal contained numerous concessions to Jansenism, including the suppression of feast days and the suppression of the second Confiteor and the breaking of the Canon of the Mass with the insertion of the name of Saint Joseph) before the "transitional" Ordo Missae of 1965 took effect on November 29, 1964. Men steeped in objectively sinful behavior could not stand to say prayers that reminded them of their own subjectively culpability before God, which is why Paragraph 15 of the General Instruction to the Roman Missal had the unmitigated gall to claim that "outward signs of penance" belonged to "another age in the history of the Church:"
The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church. (Paragraph Fifteen, General Instruction to the Roman Missal, 1997.)
Who says that "outward penance" belongs to another "age in the history of the Church?" Not anyone who is conscious of and most sorrowful for the horror of his own sins (I am raising my own hand at present, thank you) and who wants to make reparation for those sins before he dies, understanding that our puny, finite, self-absorbed minds cannot possibly comprehend how much pain and suffering the least one of our venial sins imposed upon the Sacred Humanity of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, during His Passion and Death. Only those who take sin lightly or who, along with Martin Luther, believe it impossible or unnecessary to reform one's life, either because one is a dung heap and is saved by making a profession of faith the Name of the Lord Jesus (Luther) or because of a belief in the heresy of Hans Urs von Balthasar's "universal salvation, do not want a Mass that "bothers" them and singes what is left of their badly damaged and distorted consciences.
One can see in Roger Mahony's aforementioned 1997 pastoral letter, Gather Faithfully Together, the desire to use the liturgy as a vehicle to promote doctrinal and moral deviations. It all starts with the Mass--or what passes therefore, ladies and gentlemen. Accustom people to ceaseless, unremitting changes in the Mass, incorporate pagan rituals into its putative "offerings," change the music, art and architecture of the environment in which it is offered and it will be the case that most people will, sooner or later, accept almost every denial of doctrinal and moral truth as just another "necessary change." Consider these words from Mahony's pastoral letter:
Among the finest graces of the just-ending century I would name the Second Vatican Council. Have we yet, more than 30 years after the Council, begun to absorb what the Holy Spirit did there? Have we understood the way in which that amazing gathering grappled with how the Gospel could be proclaimed and lived in the coming generations? Those of us who experienced the Council and believe it to have been such a grace to our times must ponder how broad and wise were its works, and be proud to take our tasks today from its vision.
Yes, it was a revolutionary grace, a brave moment, a Pentecost for our time. Yes, such moments are traumatic. Did the bishops of the Council know how hard renewal would be? Perhaps if they had, they would not have had the courage to begin, and to think and act in such bold ways! But they did have the courage and the vision. The prophets of this century prepare us to live in the next.
I, along with the vast majority of the People of God, stand in awe of the Council’s work. I give thanks that the bishops of the world gathered around those two great popes, John XXIII and Paul VI, and said that Gospel joy is ours and the promise of Jesus is ours; and that it is better to evangelize and love this world than to hide from, ignore, or condemn it.
Pope John Paul II, in calling us to the Jubilee Year, praises the Second Vatican Council and says this:
The best preparation for the new millennium can only be expressed in a renewed commitment to apply, as faithfully as possible, the teachings of Vatican II to the life of every individual and of the whole Church. (Tertio Millennio Adveniente: Apostolic Letter for the Jubilee of the Year 2000, #20)
My hope is that we can fulfill this mandate in our Archdiocese by a singular and concentrated effort to strengthen Sunday Liturgy. Lacking that effort, we have no center, no identity as the Body of Christ. With that effort, the renewal of every aspect of our Church life becomes possible.. . .
The liturgy not only can but must build on what is suitable in the culture of a people. In our Archdiocese we Catholics come from many cultures with many different gifts. The Lord has brought us all together and we are called to be fully Christ together. In population, we are predominately from Spanish-speaking cultures, with all their own diversity. But we embrace many Asian and Pacific Island cultures as well as the diversity of various African and European cultures that have had their own development on this continent. And there is cultural richness within cultural richness.
This is a difficult challenge. Yes, we want liturgy with sounds and gestures that flow from the religious soul of a people, whether Vietnamese or Mexican, Native American or African American. Yet we have a Catholic soul. We are in need of witnessing to that soul, of being in assemblies where the vision of Paul comes alive, where the Vietnamese, the Mexican, Native American and African American stand side by side around the table singing one thanksgiving to God. And although that thanksgiving may have the rhythm of one particular culture, all will join with their hearts. Before we are anything else — any sex, ethnicity, nationality or citizenship — we need to be the Body of Christ, sisters and brothers by our Baptism. Every one of us needs to know by heart some of the music, vocabulary, movement, and ways of thinking and feeling that are not of our own background. The larger society we are a part of needs this witness.
We have to accomplish two results: to let the prevalent liturgy take on the pace, sounds, and shape that other cultures bring; and to strive in our parishes to witness that in this Church there is finally no longer this people or that people, but one single assembly in Christ Jesus. (CCC:1207). . . . (Gather Faithfully Together.)
Mahony hates the Immemorial Mass of Tradition in any of its forms, and that is probably a mild understatement. He has expressed his dismissive attitude of Tradition quite publicly. This is from an online "chat" he had during his annual, infamous "Religious 'Education' Conference" nearly six years ago:
James: I’ve read that Pope Benedict is concerned about the liturgy and is about to issue a decree that encourages a more generous use of Latin in the liturgy including the use of the Tridentine rite. Do you support this and will you encourage the use of more traditional forms of worship in the archdiocese if he issues the decree?
Cardinal Mahony: James, of our 5 million Catholics, only a handful are interested in the Latin Mass. I must focus upon the 99% who need a vibrant Mass that includes them in its celebration. (Domus Dei " Cardinal Mahony and the Tridentine Mass)
As bad Roger Michael Mahony and his friends in the structures of the counterfeit church of conciliarism are, and they are very, very bad, one has to remember who put these men in power. Karol Wojtyla/John Paul II put Roger Mahony in power. Karol Wojtyla/John Paul II put Tod Brown in power. Karol Wojtyla/John Paul II put William Levada in power. Karol Wojtyla/John Paul II put Sylvester Ryan in power. Karol Wojtyla/John Paul II put Robert Brom (San Diego's conciliar "bishop") in power. Karol Wojtyla/John Paul II put Patrick McGrath (San Jose) in power. Karol Wojtyla/John Paul II put Patrick Ziemann (the former "bishop" of Santa Rosa who had to resign in disgrace) in power. Karol Wojtyla/John Paul II put George Niederauer in power. Joseph Ratzinger/Benedict XVI promoted his protege and friend William Levada. Joseph Ratzinger/Benedict XVI promoted the friend of Mahony, Niederauer, Brown and Levada, Niederauer.
How can anyone believe that conciliar antipopes have sought he good of souls when they put and retain men in power, no less promote them (where is Bernard Law these days?), who hate the Faith of our fathers and seek to redefine it in every way imaginable as they either promote personally or let others promote abject evils under what passes, albeit falsely, for the color of the Catholic Church? How can there be any talk of the "canonization" of Karol Wojtyla/John Paul II after all of the palpable harm done to souls--spiritually, morally, physically--by the "bishops" he appointed and promoted, no less retained in power after he was given incontrovertible evidence of their malfeasance?
Indeed, Joseph Ratzinger/Benedict XVI has been given evidence concerning Roger Mahony's testimony in a deposition involving a priest in the Diocese of Stockton, Oliver O'Grady, now in Ireland, who was abusing both boys and girls throughout California for over twenty years before his behavior became public knowledge. Look at paragraph two to see what kind of moral monster Roger Mahony is and how little his monstrous attitude matters to the conciliar Vatican, which retains him in power despite all that has been revealed about him in the documentary movie Deliver Us From Evil and that came to late later when the transcript of this wretched apostate's testimony was made public:
In a telephone interview on Thursday from Ireland, Mr. O’Grady maintained that he informed Cardinal Mahony of his “situation” while working as a priest in Stockton. “I told him I would go to counseling and he said fine,” Mr. O’Grady said. “We thought I had resolved it.”
...
In a 2004 deposition related to civil trials in Los Angeles, Cardinal Mahony stated that expressing sexual urges toward a 9-year-old would not be automatic cause for removing a priest from duty. He also said he barely knew Mr. O’Grady, though lawyers in the cases presented warm letters exchanged between the two.
In the Stockton civil case, a jury awarded $30 million in damages to the brothers in 1998, an award reduced to $7 million in negotiations. According to news media accounts at the time, jurors said they did not find Cardinal Mahony’s testimony, that he was unaware of Mr. O’Grady’s proclivities, credible. (Film on Pedophile Priest Revives Focus on Phony Baloney Mahony.)
Q. My question's a little different than that. If if it had come to your attention that Father O'Grady told your Vicar General that he had sexual urges towards a 9 year old or a 10 year old or 13 or an 11 year old, is that cause to remove him from ministry?
A. No. (Deposition of Roger Mahony (11/23/04), Part 2)
It was this same kind of
shocking indifference to the horror of perversely sinful inclinations
and acts that was demonstrated by conciliar "bishops" and chancery
officials as men who had proven themselves to be threats to the bodies
and souls of others were simply transferred from parish to parish and/or
from diocese to diocese or from country to country.
This shocking indifference to perverse sinful
inclinations and actions has infected all quarters of the counterfeit
church of conciliarism to such an extent that even the morally corrupt
predator named Carlos Urrutigoity, the founder of the Society of Saint
John, which was a cesspool of perversity from its very inception, not
only remains in "good standing" with conciliar officials who has been
under the protection of "Bishop" Rogelio Livares Plano of the Diocese
of Ciudad del Este in Paraguay, who belongs to Opus Dei, which is, of
course, not the work of God.
Urrutigoity and his group of well-groomed practitioners of sins against
the Sixth and Ninth Commandments groomed boys as chaplains and
part-time teachers at Saint Gregory the Great Academy in Elmhurst,
Pennsylvania, in 1998 and 1999, able to do so as authorities there
looked the other way.
The authorities of the Priestly Fraternity of Saint
Peter, which runs Saint Gregory the Great Academy simply preferred to to
look the other at Urrutigoity's perverted behavior as the headmaster
there was not terribly disturbed by it, not considering it "very
serious." Franciscan
Brother Alexis Bugnolo, who spent a weekend at the academy in 1999,
wrote a detailed letter to Stephen Brady of Roman Catholic Faithful,
Inc., of his own observations concerning the moral indifference shown by
the authorities at the academy despite all of the evidence of
perversity that was presented before them, concluding with the following
passage about such matters from Saint Anthony Mary Claret:
…the only morally certain solution to
cure such a problem is the disbanding of the faculty and student body,
and the dismissal of the chaplains and confessors from their duties
there; if the institute is to be reconstituted, this may only be done if
there are entirely new faculty, students, and priestly support to do
so; this is so because there are always relationships which will never
be discovered, and if these are present in the new foundation, the
conspiracy will be renewed. Problems like this can be avoided in good
foundations only if confessors and spiritual directors take recidivism
in matters of the 6th and 9th commandments
seriously, and are given authority to expel candidates that do not have
the grace of chastity and continence, without human respect. (As found in Exploiting Traditionalist: Orders The Society of St. John;
see the appendix below for the full article, which has graphic content
that must not be read by those who no need of such information.)
It is very apart from the point to argue, as some in the conciliar Vatican have done, that the "problem" amongst conciliar bishops and priests is about the same, if not a little less, than that which exists in other denominations. That's not the point at all, if that point is true at all, that is. The point is this: souls are not expendable. Our Lord shed every single drop of His Most Precious Blood to redeem just one soul, no less the whole human race. It is a tragedy of monstrous proportions when a soul is scandalized by the bad behavior of any one of us, no less one purporting to be a "bishop" or a "priest." The Apostles and the Fathers of the Church did not have a bevy of lawyers and insurance companies to decide how best to suppress evidence and to protect them from the flocks that were entrusted to their pastoral care. They had no need of lawyers and insurance companies as they hated sin and took seriously the pursuit of personal sanctity and to promote same among the sheep they were given to get home safely to the eternal sheepfold of Heaven itself.
Once again, those who do not have contact with the lost and confused souls wandering around in the world who have been neglected or abandoned by the false shepherds of the counterfeit church of conciliarism will believe that these matters are anomalies that will go away rather than being representative of the whole ethos of conciliarism. No Catholic makes excuses for anyone's terrible, scandalous behavior, least of all his own behavior! One who loves God hates his sins and wants to live long enough to do penance for them, knowing that what has been confessed in internal forum and sometimes manifests itself in headlines will be revealed for all to see and behold on the Last Day at the General Judgment of the Living and the Dead.
Alas, as noted earlier, the cost in terms of souls is far more important than the staggering sum of money paid out to victims of the conciliarists' efforts to protect their own who were caught in perversity. A systematic warfare against the Immemorial Mass of Tradition, which began to come to the surface as early as the 1950s by means of the revolutionary efforts of Fathers Annibale Bugnini. C.M., and Ferdinando Antonelli, O.F.M., and exploded beyond even their own wildest imaginings in the 1960s, and against the perennial teaching of the Catholic Church has resulted in a cesspool of spiritual corruption that has placed the Church Militant on earth in the tomb, some believe, as Our Lord undergoes a mystical Crucifixion and Death at the present time. Our only recourse in the midst of this corruption is to make regular use of the Sacrament of Penance and to live penitentially as we offer our acts of reparation for our own sins to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.
The final victory belongs to the Sorrowful and Immaculate Heart of Mary. We place our trust in her as we keep her Divine Son company in His Real Presence in the Most Blessed Sacrament and as we console His Most Sacred Heart through her own Immaculate Heart by praying as many Rosaries of reparation as we can each day. And, most importantly, let us never forget to keep a good supply of Green Scapulars and blessed Miraculous Medals on our persons at all times so that we can help the souls who have been so devastated by conciliarism get their way into the catacombs, where they can be served by true bishops and true bishops without any shadow of concession to conciliarism or to the false shepherds found within its structures who have done so much to promote the very thing that caused Our Lord to suffer in His Sacred Humanity and pierced Our Lady's Sorrowful and Immaculate Heart so painfully, sin.
Our Lady of Fatima, pray for us that we may be conscious of our own need to make reparation for our own sins so that those who persist in sin unrepentantly and promote it openly in the conciliar structures may repent publicly and return to the fold of the Catholic Faith before they die.
Viva Cristo Rey! Vivat Christus Rex!
Isn't it time to pray a Rosary now?
Our Lady of Fatima, 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
See also: A Litany of Saints
