Why bother to donate?

This organization, Mass Resistance,  has had success resisting the sexual revolution in public schools.  If everyone does their part and keeps it up long enough our diocesan leaders will begin to pay attention to parents and children.  It’s easier for Catholics to resist leaders who ignore the rights of parents, just stop writing them checks for awhile.  They have no tax base, no IRS to back them up, and they can’t put a lien on your property.  All of their power is on a spiritual and moral level and it’s delegated from the Bishop, that’s why it is he that has the greater sin .  Even he has no authority to violate the teaching of the Church that gives him authority.  If his schools are going to violate the moral code that makes them different from public schools then all you are paying for is religious pageantry.  You can attend mass every day of the week without needing a Catholic school and then have the sexual revolution at public school for no extra charge.  This policy, or “process”,  is a slap in the face to generations of parents and parishioners in this Diocese who have spent millions building the Catholic school system and paying for their kids to attend it.




The Diocese responds, permits transgender children, Arkansas Diocese does the opposite.

If you write the staff or the Bishop of our Diocese this is the answer you get, regardless of what you ask or say:

Letter From Diocese Redact_2

In brief it states that Bishop Gaydos approves of this process, that they all claim to agree with and defend Church teaching, and yet he and his staff will permit the priests to admit a transgender child into a Catholic School if they wish.  Given the history of the priesthood in the last 20 years it’s hard to believe that they will all refuse to do so.  It is astounding that the Bishop should sit back and refuse to take a stand on something that has a profound impact on children.  Keep in mind that this blog is not arguing about what adults do, what people do in public schools, or what families do in their own homes but rather what happens in Catholic Schools paid for by the parents of the children in the schools.  If the Catholic schools are going to violate Church teaching and are going to effectively be like public schools then there is no point in paying for a Catholic school.  Everyone is going to face these issues as an adult but many parents wish their children to experience the innocence of childhood and pay Catholic schools to provide a Catholic environment.

On the other hand, just south of here, Arkansas has taken the complete opposite approach:


Arkansas Catholic Schools Quash LGBT Agenda

Big City Operatives push their heretical agenda, parents pay their salaries.

    Updated:  Members of Call To Action are automatically excommunicated in the Lincoln Nebraska Diocese  https://zenit.org/articles/holy-see-upholds-decree-for-call-to-action/

The writers of the Diocesan Transgender Student Policy were recently hired from cities including Denver and Chicago.  Similar to “Community Organizers.”  Their entire salary is paid by local donations yet they have come in to make decisions about local schools without informing the parents.  They’re telling the locals how it’s going to be.  If you are a known donor to the Diocese these are the people you are associated with.  Read below the public statement of John Delaporte

    “It was difficult to [find a faith community] namely because young adults who are enthusiastic about their faith are kind of hard to come by these days and typically the ones who are enthusiastic and want to do something extra tend to be more conservative and traditional in their approach,” he says. “They want to talk about Eucharistic adoration or go over the pope’s latest encyclicals, and that’s all very important, but for myself I was seeking that balance between spirituality and social justice.”

DeLaporte was grateful to find that in NextGeneration, “an inclusive community of reform-minded Catholics in our 20s and 30s,” according to the website, sponsored by the Chicago-based movement Call To Action. He had learned about the group after attending a Call To Action conference. Later, when he was preparing to move to Chicago, he emailed the NextGen coordinator.

If a person is a member of Call To Action in the Lincoln, Nebraska they are automatically excommunicated.

What is call to action, besides a revolutionary organization?  It’s ridiculous.  Just for fun  see for yourself

1917 to 2017: Virtue to Depravity in 6 Generations.

We have no affiliation with the magazine quoted and don’t wish anyone to have a spastic fit at the mention of the Latin Mass or the supernatural.  We don’t want to pick on anyone in particular of any age group but this is an interesting article, especially in light of what the author has to say about the 5th and 6th generations and how that relates to the current situation in the Diocese of Jefferson City.  It’s probably going to be tough enough to remain Christian without our leaders totally capitulating right at the start of the battle.

The Sixth Generation_20120615_latin_mass_magazine

Here are some heartening and thoughtful quotations from Blessed Ann Catherine Emmerich:

“Many stay a long time in purgatory who, although not great sinners, have lived tepidly.”

“All over the world I saw numberless infusions of the Spirit; sometimes, like a lightning-stroke, falling on a congregation in church, and I could tell who among them had received the grace; or again, I beheld individuals praying in their homes, suddenly endowed with light and strength. The sight awoke in me great joy and confidence that the Church, amid her ever-increasing tribulations, will not succumb; for in all parts of the world I saw defenders raised up to her by the Holy Ghost. Yes, I felt that the oppression of the powers of this world serves but to increase her strength.

“There is no created good so lightly esteemed, so carelessly trifled away by an immense majority of human beings as the fugitive moments of this short life so rapidly flying toward eternity.”

“Man’s value before God is estimated by the dispositions of his heart, its uprightness, its good-will, its charity, and not by keenness of intellect or extent of knowledge.”


  • She continually saw a false church, and wicked men scheming against the Catholic Church and doing much harm–both in her own time and in the future.
  • She saw in a vision the enemies of the Church tearing it down and trying to build a new one on strictly human plans–but none of the saints would lend a hand. Later, this church of men is destroyed and the saints of God join in to rebuild the true Church of God, which becomes more glorious than ever before.
  • She saw the revival of the priesthood and the religious orders after a period of great decadence.
  • “Mass badly celebrated is an enormous evil. Ah! it is not a matter of indifference how it is said! . . . I have had a great vision on the mystery of Holy Mass and I have seen that whatever good has existed since creation is owing to it.”


Misrepresented Reference Documents.

Here is a table showing statements in the Diocesan document’s glossary of terms side by side with what the sources actually said:
Diocesan Process Document Source cited by document
“Homosexual orientation describes an internal inclination, tendency or predisposition one has toward same-sex attraction. Because this internal [homosexual] orientation is not the product of free will (one does not  choose a particular orientation), one is not morally culpable for that tendency. Thus simply having the orientation or tendency is not sinful in itself. Moreover, the Church teaches that the experience of homosexual attraction is not a sin in itself.  Thus, the Church does not hold that the experience of homosexual attraction is in itself sinful.” To the extent that a homosexual tendency or

inclination is not subject to one’s free will, one is not morally culpable for that tendency.

Although one would be morally culpable if one were voluntarily to entertain homosexual

temptations or to choose to act on them, simply having the tendency is not a sin. Consequently,

the Church does not teach that the experience of homosexual attraction is in itself sinful.

The homosexual inclination is objectively disordered, i.e., it is an inclination that

predisposes one toward what is truly not good for the human person.”



“Chastity- the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being.” “Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being.  Sexuality, in which man’s belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another , in the complete and lifelong mutual gift of a man and a woman.  The virtue of chastity therefore involves the integrity of the person and the integrality of the gift.


“The Catholic Independent Schools of Vancouver Archdiocese also notes in their Elementary School Policy Regarding Gender Expression and Gender Dysphoria that gender nonconforming behavior is ‘a form of gender expression that refers to behaviors outside of typical gender stereotypes of ‘norms.’ These stereotypes and norms depend heavily on one’s social and cultural context.  Similarly, the extent of conformity of one’s behaviors with one’s behavior without definitively altering his or her gender to that of the opposite sex.” This source also differentiates between Gender non-conforming behaviors versus Gender Transitioning. 

“When considering appropriate administrative strategies for accommodating gender expression and gender dysphoria in students, it is important to distinguish between “gender transitioning” and “gender nonconforming behaviours”.

 “Gender transitioning” is the process of changing the presentation of one’s gender to accord with the internal sense of one’s gender identity. 

The Catholic school has a responsibility for the spiritual development of its students.  Gender transitioning is contrary to Catholic teaching, and therefore the Catholic school cannot support any transitioning actions.6”

“ In 2013 the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-5) adopted the term gender dysphoria as a diagnosis characterized by “a marked incongruence between” a person’s gender assigned at birth and gender identity (p.453).  Gender dysphoria replaced the diagnosis of Gender identity disorder (GID) in the previous version of the DSM.  This is to emphasize that being transgendered itself is not a psychological disorder, but rather the distress one might experience ought to be the focus of psychological attention.” “DSM-5 aims to avoid stigma and ensure clinical care for individuals who see and feel themselves to be a different gender than their assigned gender. It replaces the diagnostic name “gender identity disorder” with “gender dysphoria,” as well as makes other important clarifications in the criteria. It is important to note that gender nonconformity is not in itself a mental disorder. The critical element of gender dysphoria is the presence of clinically significant distress associated with the condition.” (APA Fact Sheet on Gender Dysphoria)



The APA (American Psychiatric Association), the group cited, is one group of licensed professionals.  Other professional groups have a different perspective:


 According to the World Health Organization, being transgender is a mental illness.”




American College of Pediatricians:


“Gender dysphoria (GD) of childhood describes a psychological condition in which children experience a marked incongruence between their experienced gender and the gender associated with their biological sex. When this occurs in the pre-pubertal child, GD resolves in the vast majority of patients by late adolescence. Currently there is a vigorous, albeit suppressed, debate among physicians, therapists, and academics regarding what is fast becoming the new treatment standard for GD in children. This new paradigm is rooted in the assumption that GD is innate, and involves pubertal suppression with gonadotropin releasing hormone (GnRH) agonists followed by the use of cross-sex hormones—a combination that results in the sterility of minors. A review of the current literature suggests that this protocol is founded upon an unscientific gender ideology, lacks an evidence base, and violates the long-standing ethical principle of ‘First do no harm.’”



More heretical document resources

Two of the resources in the Jefferson City Diocese Transgender Policy are authored by Michael Maher.  Michael Maher was reported to say that conscience determines if something is morally right or wrong and that he approves of women priests and transgender priests.

“The member of Church Militant Resistance asked Maher what he learned at the conference, and Maher paused for a moment and said he thought Fr. Massingale’s speech was “excellent.”

Massingale was one of the main speakers at this year’s L.A. Religious Education Congress, where he distorted Church teaching on homosexuality. According to Michael Voris reporting from the conference:

[Massingale] said Catholics were not duty-bound to obey Church doctrine, but rather they may respectfully consider them in their moral decisions, and then arrive at their own conclusions on how to lead their moral lives — even if they are at variance with the Magisterium.”

When Maher was asked what determines if something is morally right or wrong, he indicated it was the person’s conscience, which he called the “dialogue between the world around us and God.”

“When asked about the possibility of women priests or even transgender priests one day, Maher approved both possibilities.”


Trampling on the rights of parents.

In the view of the Catholic Church rights are linked with obligations.  Can. 793 §1 Parents, and those who take their place, have both the obligation and the right to educate their children.

Keeping parents out of the know does not allow them to fulfill the obligation to educate their children in the faith.  Leaders of the Church have no right to educate children in a way that violates Church teaching.  Parents have the obligation to oppose such false teaching.  

Can. 793 §1 Parents, and those who take their place, have both the obligation and the right to educate their children. Catholic parents have also the duty and the right to choose those means and institutes which, in their local circumstances, can best promote the catholic education of their children.

§2 Parents have moreover the right to avail themselves of that assistance from civil society which they need to provide a catholic education for their children.

Can. 794 §1 The Church has in a special way the duty and the right of educating, for it has a divine mission of helping all to arrive at the fullness of Christian life.

§2 Pastors of souls have the duty of making all possible arrangements so that all the faithful may avail themselves of a catholic education.

Can. 795 Education must pay regard to the formation of the whole person, so that all may attain their eternal destiny and at the same time promote the common good of society. Children and young persons are therefore to be cared for in such a way that their physical, moral and intellectual talents may develop in a harmonious manner, so that they may attain a greater sense of responsibility and a right use of freedom, and be formed to take an active part in social life. Can. 796 §1 Among the means of advancing education, Christ’s faithful are to consider schools as of great importance, since they are the principal means of helping parents to fulfill their role in education.

§2 There must be the closest cooperation between parents and the teachers to whom they entrust their children to be educated. In fulfilling their task, teachers are to collaborate closely with the parents and willingly listen to them; associations and meetings of parents are to be set up and held in high esteem.

Can. 797 Parents must have a real freedom in their choice of schools. For this reason Christ’s faithful must be watchful that the civil society acknowledges this freedom of parents and, in accordance with the requirements of distributive justice, even provides them with assistance.

Can. 798 Parents are to send their children to those schools which will provide for their catholic education. If they cannot do this, they are bound to ensure the proper catholic education of their children outside the school.

Can. 799 Christ’s faithful are to strive to secure that in the civil society the laws which regulate the formation of the young, also provide a religious and moral education in the schools that is in accord with the conscience of the parents.

Can. 800 §1 The Church has the right to establish and to direct schools for any field of study or of any kind and grade.

§2 Christ’s faithful are to promote catholic schools, doing everything possible to help in establishing and maintaining them.

Can. 801 Religious institutes which have education as their mission are to keep faithfully to this mission and earnestly strive to devote themselves to catholic education, providing this also through their own schools which, with the consent of the diocesan Bishop, they have established.

Can. 802 §1 If there are no schools in which an education is provided that is imbued with a Christian spirit, the diocesan Bishop has the responsibility of ensuring that such schools are established.

§2 Where it is suitable, the diocesan Bishop is to provide for the establishment of professional and technical schools, and of other schools catering for special needs.

Can. 803 §1 A catholic school is understood to be one which is under the control of the competent ecclesiastical authority or of a public ecclesiastical juridical person, or one which in a written document is acknowledged as catholic by the ecclesiastical authority.

§2 Formation and education in a catholic school must be based on the principles of catholic doctrine, and the teachers must be outstanding in true doctrine and uprightness of life.

§3 No school, even if it is in fact catholic, may bear the title ‘catholic school’ except by the consent of the competent ecclesiastical authority.

Can. 804 §1 The formation and education in the catholic religion provided in any school, and through various means of social communication is subject to the authority of the Church. It is for the Episcopal Conference to issue general norms concerning this field of activity and for the diocesan Bishop to regulate and watch over it.

§2 The local Ordinary is to be careful that those who are appointed as teachers of religion in schools, even non-Catholic ones, are outstanding in true doctrine, in the witness of their Christian life, and in their teaching ability.

Can. 805 In his own diocese, the local Ordinary has the right to appoint or to approve teachers of religion and, if religious or moral considerations require it, the right to remove them or to demand that they be removed.

Can. 806 §1 The diocesan Bishop has the right to watch over and inspect the catholic schools situated in his territory, even those established or directed by members of religious institutes. He has also the right to issue directives concerning the general regulation of catholic schools these directives apply also to schools conducted by members of a religious institute, although they retain their autonomy in the internal management of their schools.

§2 Those who are in charge of catholic schools are to ensure, under the supervision of the local Ordinary, that the formation given in them is, in its academic standards, at least as outstanding as that in other schools in the area.

Drag Queens in the Parish Hall? That’ll make you a trusted source for the Jefferson City Diocese.

    This is not a fake story from The Onion, it really is happening in Central Missouri.  Now to be clear this blog isn’t here to attack or even comment on drag queens doing drag queen things in drag queen places, or in most places.  The Church may, we leave that to the Church.  But it’s apparently not enough for some drag queens that they drag at drag queen places and Catholics be Catholic at Catholic places.
     In the Diocesan document, several of the resources are directly and indirectly related to a group called CALGM (Catholic Association for Gay and Lesbian Ministry) based in Berkeley, California.  This group refused to sign an oath of personal integrity to Catholic teaching by their local bishop. Below is a quote in support of the group; person quoted is the lead organizer for Marriage Equality in CA and a member of a parish that hosted drag shows in the parish hall.

“CALGM is a fine organization, one that has helped many people and represents the future of the Church,” said Eugene McMullan, a parishioner at Most Holy Redeemer in San Francisco’s Castro neighborhood, and the lead organizer of Catholics for Marriage Equality in California.



Drag Queens Prohibited at Most Holy Redeemer parish [same parish as above] 

“In what appears to be the new San Francisco archbishop’s first intervention at the city’s gay-friendly Most Holy Redeemer parish, drag queens will no longer be allowed to be part of a neighborhood organization’s fundraising dinner which has been held in the parish hall for several years.”

The American College of Pediatricians: “Gender Ideology Harms Children”



Gender Ideology Harms Children

Updated May 2017 

The American College of Pediatricians urges healthcare professionals, educators and legislators to reject all policies that condition children to accept as normal a life of chemical and surgical impersonation of the opposite sex. Facts – not ideology – determine reality.

1. Human sexuality is an objective biological binary trait: “XY” and “XX” are genetic markers of male and female, respectively – not genetic markers of a disorder. The norm for human design is to be conceived either male or female. Human sexuality is binary by design with the obvious purpose being the reproduction and flourishing of our species. This principle is self-evident. The exceedingly rare disorders of sex development (DSDs), including but not limited to testicular feminization and congenital adrenal hyperplasia, are all medically identifiable deviations from the sexual binary norm, and are rightly recognized as disorders of human design. Individuals with DSDs (also referred to as “intersex”) do not constitute a third sex.1

2. No one is born with a gender. Everyone is born with a biological sex. Gender (an awareness and sense of oneself as male or female) is a sociological and psychological concept; not an objective biological one. No one is born with an awareness of themselves as male or female; this awareness develops over time and, like all developmental processes, may be derailed by a child’s subjective perceptions, relationships, and adverse experiences from infancy forward. People who identify as “feeling like the opposite sex” or “somewhere in between” do not comprise a third sex. They remain biological men or biological women.2,3,4

3. A person’s belief that he or she is something they are not is, at best, a sign of confused thinking. When an otherwise healthy biological boy believes he is a girl, or an otherwise healthy biological girl believes she is a boy, an objective psychological problem exists that lies in the mind not the body, and it should be treated as such. These children suffer from gender dysphoria. Gender dysphoria (GD), formerly listed as Gender Identity Disorder (GID), is a recognized mental disorder in the most recent edition of the Diagnostic and Statistical Manual of the American Psychiatric Association (DSM-V).5 The psychodynamic and social learning theories of GD/GID have never been disproved.2,4,5

4. Puberty is not a disease and puberty-blocking hormones can be dangerous. Reversible or not, puberty- blocking hormones induce a state of disease – the absence of puberty – and inhibit growth and fertility in a previously biologically healthy child.6

5. According to the DSM-V, as many as 98% of gender confused boys and 88% of gender confused girls eventually accept their biological sex after naturally passing through puberty.5

6. Pre-pubertal children diagnosed with gender dysphoria may be given puberty blockers as young as eleven, and will require cross-sex hormones in later adolescence to continue impersonating the opposite sex. These children will never be able to conceive any genetically related children even via articifial reproductive technology. In addition, cross-sex hormones (testosterone and estrogen) are associated with dangerous health risks including but not limited to cardiac disease, high blood pressure, blood clots, stroke, diabetes, and cancer.7,8,9,10,11

7. Rates of suicide are nearly twenty times greater among adults who use cross-sex hormones and undergo sex reassignment surgery, even in Sweden which is among the most LGBTQ – affirming countries.12 What compassionate and reasonable person would condemn young children to this fate knowing that after puberty as many as 88% of girls and 98% of boys will eventually accept reality and achieve a state of mental and physical health?

8. Conditioning children into believing a lifetime of chemical and surgical impersonation of the opposite sex is normal and healthful is child abuse. Endorsing gender discordance as normal via public education and legal policies will confuse children and parents, leading more children to present to “gender clinics” where they will be given puberty-blocking drugs. This, in turn, virtually ensures they will “choose” a lifetime of carcinogenic and otherwise toxic cross-sex hormones, and likely consider unnecessary surgical mutilation of their healthy body parts as young adults.

Michelle A. Cretella, M.D.
President of the American College of Pediatricians

Quentin Van Meter, M.D.
Vice President of the American College of Pediatricians
Pediatric Endocrinologist

Paul McHugh, M.D.
University Distinguished Service Professor of Psychiatry at Johns Hopkins Medical School and the former psychiatrist in chief at Johns Hopkins Hospital

Originally published March 2016
Updated August 2016
Updated January 2017

CLARIFICATIONS in response to FAQs regarding points 3 & 5:

Regarding Point 3: “Where does the APA or DSM-V indicate that Gender Dysphoria is a mental disorder?”

The APA (American Psychiatric Association) is the author of the Diagnostic and Statistical Manual of Mental Disorders, 5th edition(DSM-V). The APA states that those distressed and impaired by their GD meet the definition of a disorder. The College is unaware of any medical literature that documents a gender dysphoric child seeking puberty blocking hormones who is not significantly distressed by the thought of passing through the normal and healthful process of puberty.
From the DSM-V fact sheet:

“The critical element of gender dysphoria is the presence of clinically significant distress associated with the condition.”
“This condition causes clinically significant distress or impairment in social, occupational, or other important areas of functioning.”

Regarding Point 5:  “Where does the DSM-V list rates of resolution for Gender Dysphoria?”

On page 455 of the DSM-V under “Gender Dysphoria without a disorder of sex development” it states: Rates of persistence of gender dysphoria from childhood into adolescence or adulthood vary. In natal males, persistence has ranged from 2.2% to 30%. In natal females, persistence has ranged from 12% to 50%.”  Simple math allows one to calculate that for natal boys: resolution occurs in as many as 100% – 2.2% = 97.8% (approx. 98% of gender-confused boys)  Similarly, for natal girls: resolution occurs in as many as 100% – 12% = 88% gender-confused girls

The bottom line is this:  Our opponents advocate a new scientifically baseless standard of care for children with a psychological condition (GD) that would otherwise resolve after puberty for the vast majority of patients concerned.  Specifically, they advise:  affirmation of children’s thoughts which are contrary to physical reality; the chemical castration of these children prior to puberty with GnRH agonists (puberty blockers which cause infertility, stunted growth, low bone density, and an unknown impact upon their brain development), and, finally, the permanent sterilization of these children prior to age 18 via cross-sex hormones. There is an obvious self-fulfilling nature to encouraging young GD children to impersonate the opposite sex and then institute pubertal suppression. If a boy who questions whether or not he is a boy (who is meant to grow into a man) is treated as a girl, then has his natural pubertal progression to manhood suppressed, have we not set in motion an inevitable outcome? All of his same sex peers develop into young men, his opposite sex friends develop into young women, but he remains a pre-pubertal boy. He will be left psychosocially isolated and alone. He will be left with the psychological impression that something is wrong. He will be less able to identify with his same sex peers and being male, and thus be more likely to self identify as “non-male” or female. Moreover, neuroscience reveals that the pre-frontal cortex of the brain which is responsible for judgment and risk assessment is not mature until the mid-twenties. Never has it been more scientifically clear that children and adolescents are incapable of making informed decisions regarding permanent, irreversible and life-altering medical interventions. For this reason, the College maintains it is abusive to promote this ideology, first and foremost for the well-being of the gender dysphoric children themselves, and secondly, for all of their non-gender-discordant peers, many of whom will subsequently question their own gender identity, and face violations of their right to bodily privacy and safety.

For more information, please visit this page on the College website concerning sexuality and gender issues.