The behavior described in this document sounds very familiar:
The only difference being that in this Diocese the process is top secret and you won’t even get 20 minutes of time with Bishop Gaydos to talk about it.
The behavior described in this document sounds very familiar:
The only difference being that in this Diocese the process is top secret and you won’t even get 20 minutes of time with Bishop Gaydos to talk about it.
Collegiality is the relationship between colleagues. Colleagues are those explicitly united in a common purpose and respecting each other’s abilities to work toward that purpose. A colleague is an associate in a profession or in a civil or ecclesiastical office. When the common purpose becomes the advancement of the leader’s individual goals at the expense of the organization’s then a more descriptive word would be cronyism.
After letter writing, phone calls, pilgrimages, and a rosary rally there is still silence from the hierarchy about Bishop’s Gaydos’ Process. If you contact Archbishop Carlson or Papal Nuncio Cardinal Christophe Pierre will just refer you back to Bishop Gaydos. Pope Francis is 5,000 miles away and only hears about such things if his own Nuncio or Bishops inform him, unless a huge public scandal should erupt, this issue apparently no longer being a huge public scandal in America. The Bishops depend on each other for promotion and are loath to interfere with their Brother Bishops even in severe cases of abuse. This is apparently not what Jesus and his Church intended though. On the 500th anniversary of the Reformation we recall that The Council of Trent issued the Decree Concerning Reformation and in Chapter 18 it instructs Bishops to establish seminary colleges to instruct new priests. To show they were serious the council Fathers included this section in Chapter 18: “But if the prelates of cathedral and other greater churches should be negligent in erecting the said seminary, and in preserving the same, and should refuse to pay their share; it will be the duty of the archbishop sharply to rebuke the bishop, and to compel him to comply with all the matters aforesaid, and of the provincial synod [to rebuke and compel in like manner] the archbishop, and earnestly to take care that this holy and pious work be, wherever it is possible, as soon as possible proceeded with.” This is rather like a proposed solution for cronyism: cronyism is self-perpetuating; cronyism then begets a culture of cronyism. This can only be apprehended by a comprehensive, effective, and enforced legal code, with empowered government agencies which can effect prosecutions in the courts.
The concept of proper governance exists in the Church but like many things it has simply been ignored. Nevertheless, should a public scandal erupt, Archbishop Carlson and Cardinal Christophe Pierre have been contacted beforehand about their duty to govern the Church and to at least to inform the United Stated Conference of Catholic Bishops. 500 years ago it took a very severe division of Christendom to rouse the Bishops to action, this time corruption and indifference seems to be leading to a general collapse in Church attendance of any kind with no catalyst for reform on the horizon.
This video comes from an Church Militant news report and article about a rosary rally held at St. Joseph’s Cathedral in Jefferson City, MO on Saturday October 7th. The occasion was the holy Mass at the end of the celebration of the 50th anniversary of the Missouri Catholic Conference. Bishop Gaydos, Archbishop Carlson, and Papal Nuncio Cardinal Christophe Pierre presided at the Mass. The placards indicate that the rosary was held to stop the process of slipping the LGBT/Transgender agenda into Diocesan Catholic Schools. Keep in mind that Bishop Gaydos’ 17 page document includes in the title the words “A Pastoral Process of Accompaniment and Dialogue” The Chancery has been open about not wanting parents to know about the process. In this video the priests process out with the Bishops behind them but when the Bishops see people praying the rosary they don’t dialogue, rather they retreat into the Cathedral. The man with his back to the camera is Catholic Missourian Editor Jay Nies, he’s apparently waiting to snap a picture of the Bishops. When they don’t come out Jay turns and angrily tells those praying the rosary “He doesn’t hear you.” Now if he means that God doesn’t hear the prayers he’s confused because his God is omnipotent and hears everyone. If he means that Bishop Gaydos doesn’t hear them then he is telling the truth because Bishop Gaydos won’t listen, he refuses to dialogue with anyone who disagrees with him and refuses to listen to parents. Jay Nies is in charge of making sure that none of this is ever reported in The Catholic Missourian. It’s a little creepy how uncomfortable this rosary rally made him. If anyone at the Chancery has any other career ending comments to make please report to the front desk.
This fall Bishop Gaydos, Jay Nies, and the Chancery staff who wrote the 17 page document are asking for $2,000,000 in donations from parents and parishioners of every parish in a campaign they call the “Catholic Stewardship Appeal.” They’ve got quite an attitude for a group who lives off the charity of others. If you think this is the proper way to treat your donors and you also support their agenda then by all means give them some money. Maybe, though, you can think of some less privileged people who truly need your help. Those people might hear you when you speak.
Archbishop Carlson of St. Louis can’t remember if he knew it was mandatory to report statutory rape. Just to be clear, even if he didn’t know he was a mandatory reporter of rape, as a cleric and moral authority he had an obligation to past and potential future victims to report rape. That’s why society has passed laws requiring abuse to be reported. One need not be Catholic to understand that something is wrong and that a rapist is a danger to children.
But there is in fact a document that says he did know something and like a certain Diocese of Jefferson City LGBT/Transgender Process document it was confidential at the time. Here’s the heading:
Memo to: Archbishop John R. Roach
From: Bishop Carlson
Subject: Father Tom Adamson
In summary Gregory Riedle was serving 13 months in prison for rape but he himself was abused by Father Tom Adamson. Gregory’s parents were upset that their son was in prison but Father Adamson received no punishment and in fact was still allowed to see their son. The parents reminded Bishop Carlson (Now Archbishop Carlson of St. Louis) that it was illegal for priests to have sex with 14 year old boys and that the statute of limitations wouldn’t expire for another 2.5 years. Knowing and admitting to each other that a crime was committed, did Bishop Carlson or Archbishop Roach contact police? No, but they sure documented their own inaction well. These kind of people are methodical in what they do and if they produce a 17 page document they know what it means even if they want you to think it means something else.
Watch the deposition again knowing about this 1984 rape document, is he really telling the truth there? Are the leaders of the Diocese of Jefferson City telling the truth?
Guess who played this role in the St. Louis Archdiocese a few years later?
Especially you Jefferson City Catholic leaders, just do what you’re being paid to do or be honest and join an organization that is openly paid to do what you’re actually doing. Do what you say you do in your slick Diocesan Stewardship Appeal brochures or make the brochures reflect what you actually do, since it’s such a good idea and all that.
Occult behaviour has crept into the Church in various forms but one form involves covering up crimes of the clergy against children. People have desired to protect the Church from bad publicity for some time and some Bishops did succeed in covering up awful things for a long time. The problem was that the cover up of evil meant that evil men weren’t rooted out of the Church and their sins continued to hurt other people. Evil men like their crimes to be occulted. After all the damage this has done to the Church, can there still be Catholics who think it’s a good idea to hide evil for some supposed collective good?
The other problem with this occult behavior regarding evil crimes is that it denies innocent wronged individuals justice and protection for the sake of the ephemeral collective good. The Church teaches that her members are the Body of Christ. Allowing evil to remain hidden and to continue damages the Body of Christ by harming it one member at a time, while often later being revealed anyway. This means that it damages the collective good spiritually while growing worse, eventually doing even more damage to the reputation of the Church than it would have if revealed early on.
One offshoot of this occult attitude is the opinion some people have that the Jefferson City Diocese Transgender process shouldn’t be publicized to the lay faithful or the general public. The thought here must be that the clerics and the hierarchy are the only ones who have the authority or ability to deal with such things. In the last 50 years how did that work out with other forms of child abuse? Since the children in question belong to the lay parents they have the responsibility to form them and protect them. Parents can’t do that if threats to their children remain occult. Furthermore, how in the world can the hierarchy alone solve these problems if they originated them? Quis custodiet ipsos custodes? “Who will guard the guards themselves?” -Juvenal Satires (Satire VI, lines 347–348).
Occulting a dangerous Process in the Church post 2002 is as Jay Leno said on the Battle of the Jaywalk Allstars: “So you saw it was wrong and you decided to go with it?”
In fact the State of Missouri has laws punishing the covering up of abuse, https://dss.mo.gov/cd/pdf/guidelines_can_reports.pdf
The Church ought not be outdone by secular laws.
The skeletons in the closet often come out on their own anyway but lets not be occult about it along the way.
That article appears to be a hoax, according to patheos.com
The deposition of Archbishop Carlson and the child rape cases behind it are not a hoax.
The Patheos article makes a good point: “Maybe the bigger story is how the Church has been so awful with regards to its handling of child abuse cases and rape scandals that the public’s first reaction to hearing about Ataulfo’s alleged acquittal was, “Yeah, it’s probably true. The Church would totally do something like that.” That’s something the Church will have to continue to fix moving forward.”
This is important because what Bishop Gaydos proposes in his process includes child abuse. http://www.theblaze.com/contributions/matt-walsh-the-lgbt-agenda-is-an-active-threat-to-our-children/
*And is apparently the only adult alive who doesn’t know, or remember if he knew, the term “Statutory Rape.” Clergy unaware of the term please see the definition here.
It is important to know who your Church leaders are and why we oppose their radical process. According to NBC News, with information taken from a video deposition before a sexual abuse trial, Archbishop Carlson doesn’t know if he knew at the time that failure to report priests having sex with children was a crime back in the 80’s when “Carlson’s role at the time was to investigate abuse claims.” https://www.nbcnews.com/news/religion/st-louis-archbishop-didnt-know-sex-children-was-crime-n127291
Here is the video of a short segment of his deposition where he basically states that he doesn’t know if he knew what statutory rape was or whether or not he was obligated to report it to the police. Youtube also has the full 3 hour deposition if you can stomach it. https://www.youtube.com/watch?time_continue=2&v=upW7SHAjSEA
You can’t flunk this quiz:
A. Was so incompetent that he didn’t know the law surrounding the statutory rapes he was investigating, or was so clerical as to be completely dismissive of civil laws at the time.
B. Lied up to 193 times in the deposition
C. Is suffering from long term memory loss or dementia.
D. Has powerful friends to protect.
E. All of the above.
Any of the above should be disqualifying for the office he holds and the power he wields over schools in each Diocese over which he is the Regional Metropolitan.
So naturally, since he didn’t know it was a crime, he “admitted in his deposition that he never personally went to police, even when a clergy member admitted to inappropriate behavior.*” We know for a fact that he knew children were raped and molested but we can’t say for sure if he knew that rape was illegal. Maybe civil law just wasn’t on his radar at the time.
*Priests sexually assaulting children is indeed inappropriate behavior, to put it extremely mildly.
Regardless of his personal piety at this time these responses should throw up a huge red flag. This is the man that is the direct authority over Bishop John Gaydos and the man who Gaydos stayed with for some time this last May. That is why it matters not just what the LGBT/Transgender process says but who is behind it and why they are pushing it. If you support the process you should still be very concerned about who is pushing it and why and what the skeletons in their closets will mean for that agenda. These aren’t the people you will want to come out of the closet on your side. Despite the continued media coverage and local pressure the Chancery and the Bishop have not budged on the issue and will not dialogue about it. We can’t help but wonder just how much filth would have to be revealed to convince them to do the right thing. These two Bishops control a very large school system and have authority over what happens in their schools and it matters very much what they do and think about the abuse of children. And as you can see in the deposition it mattered to a lot of abused children what Carlson thought about telling the truth to police, and how dismissive he might have been about civil law.
In the early Church the Roman Martyrs would refuse to offer a pinch of incense to the Emperor. Some local authorities would allow them not to offer the pinch but rather only let it be written that they did. These Christians would refuse to even let it be written that they did something that they did not do and they would be tortured to death for their defense of that truth. These videos show the opposite of that martyrdom, and in this current hierarchy a man is apparently promoted for such coverups. Reading the lives of the saints is edifying: people courageously undergoing torture for their beliefs. Out of that courage the Church thrived. Reading the lives of those involved in this process has quite the opposite affect: it is spiritually corrosive. Out of their corrosive behavior the Church shrinks.
Despite how severe these posts may seem we have hesitated to make this blog too personal beyond the scope and time of the current process. We’ve avoided a lot of skeletons that are simply a matter of public record. But if child abuse is the topic the Diocese wishes to be stubborn on then we can only take their lead. For the children who were abused things already were very personal. Four months has been plenty of time for the process leaders to listen to families, yet they will not. Four months is also plenty of time for people to begin to talk and connect the dots to their own stories. The more media coverage there is, the more people talk. The potential spiritual and physical abuse of children should be the final straw for every parent in the Diocese. It would be better for there to be no Church here than to have a Church that condones and promotes forms of physical and spiritual abuse thereby scandalizing Catholics and others alike so that they wouldn’t consider being Catholic. The Catholic Church lost entire countries to Protestantism for 500 years partly due to scandals 500 years ago, generations of families. Large numbers of abused and fallen away Catholics in this Diocese have decided the same over the last few decades. One thing you will rarely encounter: parents who pull their kids from Catholic schools but then return them and families who leave the Church due to scandal but then return. When there is scandal and nothing is done about it the problem grows so that when it erupts people are lost to the schools and the Church for good. That, more than temporarily restricting donations, threatens the existence of the Catholic schools.
By Cardinal Robert Sarah
The Catholic Church has been criticized by many, including some of its own followers, for its pastoral response to the LGBT community. This criticism deserves a reply—not to defend the Church’s practices reflexively, but to determine whether we, as the Lord’s disciples, are reaching out effectively to a group in need. Christians must always strive to follow the new commandment Jesus gave at the Last Supper: “Love one another, even as I have loved you.”
To love someone as Christ loves us means to love that person in the truth. “For this I was born,” Jesus told Pontius Pilate, “to bear witness to the truth.” The Catechism of the Catholic Church reflects this insistence on honesty, stating that the church’s message to the world must “reveal in all clarity the joy and demands of the way of Christ.”
Those who speak on behalf of the church must be faithful to the unchanging teachings of Christ, because only through living in harmony with God’s creative design do people find deep and lasting fulfillment. Jesus described his own message in these terms, saying in the Gospel of John: “These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Catholics believe that, with the guidance of the Holy Spirit, the church draws its teachings upon the truths of Christ’s message.
Among Catholic priests, one of the most outspoken critics of the church’s message with regard to sexuality is Father James Martin, an American Jesuit. In his book “Building a Bridge,” published earlier this year, he repeats the common criticism that Catholics have been harshly critical of homosexuality while neglecting the importance of sexual integrity among all of its followers.
Father Martin is correct to argue that there should not be any double standard with regard to the virtue of chastity, which, challenging as it may be, is part of the good news of Jesus Christ for all Christians. For the unmarried—no matter their attractions—faithful chastity requires abstention from sex.
This might seem a high standard, especially today. Yet it would be contrary to the wisdom and goodness of Christ to require something that cannot be achieved. Jesus calls us to this virtue because he has made our hearts for purity, just as he has made our minds for truth. With God’s grace and our perseverance, chastity is not only possible, but it will also become the source for true freedom.
We do not need to look far to see the sad consequences of the rejection of God’s plan for human intimacy and love. The sexual liberation the world promotes does not deliver its promise. Rather, promiscuity is the cause of so much needless suffering, of broken hearts, of loneliness, and of treatment of others as means for sexual gratification. As a mother, the church seeks to protect her children from the harm of sin, as an expression of her pastoral charity.
In her teaching about homosexuality, the church guides her followers by distinguishing their identities from their attractions and actions. First there are the people themselves, who are always good because they are children of God. Then there are same-sex attractions, which are not sinful if not willed or acted upon but are nevertheless at odds with human nature. And finally there are same-sex relations, which are gravely sinful and harmful to the well-being of those who partake in them. People who identify as members of the LGBT community are owed this truth in charity, especially from clergy who speak on behalf of the church about this complex and difficult topic.
It is my prayer that the world will finally heed the voices of Christians who experience same-sex attractions and who have discovered peace and joy by living the truth of the Gospel. I have been blessed by my encounters with them, and their witness moves me deeply. I wrote the foreword to one such testimony, Daniel Mattson’s book, “Why I Don’t Call Myself Gay: How I Reclaimed My Sexual Reality and Found Peace,” with the hope of making his and similar voices better heard.
These men and women testify to the power of grace, the nobility and resilience of the human heart, and the truth of the church’s teaching on homosexuality. In many cases, they have lived apart from the Gospel for a period but have been reconciled to Christ and his church. Their lives are not easy or without sacrifice. Their same-sex inclinations have not been vanquished. But they have discovered the beauty of chastity and of chaste friendships. Their example deserves respect and attention, because they have much to teach all of us about how to better welcome and accompany our brothers and sisters in authentic pastoral charity.
Cardinal Sarah is prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.
Appeared in the September 1, 2017, print edition.
Do you think the blog has been harsh towards the Bishop and his staff? How few seminarians and how many closed parishes would warrant a red alert? Lincoln is truly a “mostly rural” Diocese and it has 42 seminarians. That is 14 times as many as Jefferson City had over the summer. As you can see, it is possible for our rural parishes to have priests of their own and for urban parishes to have multiple priests. Regardless of the reasons our leaders give for handling seminarians the way they do the result ends up being hard on the lay people and the few priests left in regular parishes. You’ve surely heard the homilies here haranguing the lay people for not giving the Church seminarians. Who formed the lay people in this Diocese to do what they do, wasn’t it the clergy and the Bishop? Nevertheless the people probably do raise priests but they probably don’t fit the mold the Diocese is looking for. In that vein this blog post is very insightful about the differences in generational piety: http://wdtprs.com/blog/2017/08/the-young-want-the-patrimony-of-which-they-have-been-defrauded/
There aren’t Traditional Latin Masses to be found in this Diocese, maybe one somewhere, so you couldn’t say that we have a larger group of “Tradional” Catholics in the Diocese of Jefferson City. However, those young enough to have been raised after the 60’s are of a different mold than the elderly revolutionaries at the Chancery. And generally speaking the parents of school aged children are those younger Catholics. Probably the best line in that post explaining why parents are so upset about the Bishop’s Process is this:
In a 2010 address, Archbishop Augustine DiNoia described the experiences of these young traditionalists. “My sense is that these twenty- and thirty-somethings have been radicalised by their experience … in a way that we were not.” After “God-knows-what kinds of personal and social experiences”, they have come to know “moral chaos, personally and socially, and they want no part of it”. A sense of narrow escape guides their vocations. “It is as if they had gone to the edge of an abyss and pulled back.”
We don’t need more chaos in our lives and we have no obligation to pay the Diocese to create it. Would the last Jefferson City seminarian please turn out the lights for Fr. Joe Corel?
Church Militant’s source said, “Principals throughout the diocese do not support the diocesan plan. The bishop called his staff to a meeting two weeks after the news broke to chastise them for their poor handling of the matter.” The source added, “The only person left defending this policy is the bishop himself. Everyone who was involved in its development has sought to distance themselves from it.”
The National Catholic Reporter published this article on the Diocese of Jefferson City LGBT/transgender process, an article which no one from either side seems to like except Sr. Elizabeth Youngs. She is only unhappy that parents and lay Catholics found out about it: “Among the worriers are several blogs and websites, which Superintendent of Catholic Schools Sr. Elizabeth Youngs, a member of the Sisters of Charity of Leavenworth, says started posting a “hijacked” copy of the document, which was meant as internal guidance for pastors and principals only.” And they would have gotten away with it too if Scooby Doo and his friends hadn’t uncovered their plot. Ruh Roh Shaggy, when the Diocese has it’s annual capital campaign this fall you would be excused for thinking the were selling you shares in the South Sea Trading Company, ““For carrying-on an undertaking of great advantage but no-one to know what it is!!” Hijacking is stealing airplanes or ships and making them take a different course, which means that she is implying that information was stolen from her and that it is stealing to inform people of what the Chancery says and does. Dialogue is theft if it contains meaning they wish to conceal. Good is bad and bad is good you know. These people are so arrogant and clerical that they really think they have unlimited authority over your children, that the clergy is the Church, and that it belongs to them to do with as they wish. Folks, the Church is the body of Christ, all baptized believers, and these people exceed the authority delegated to them by the Jesus they claim to serve because Church moral law applies to them as much as anyone else.
Dear Sister Elizabeth, please have the courtesy to inform parents before upending 2000 years of Catholic morality in education, please dialogue with parents. “Those at the chancery claim that in the spirit of Pope Francis they are enlisting a spirit of dialogue and accompaniment,” Presberg said. “Well, there was no dialogue for the parents who have kids in the school already; and a lot of them feel extremely unaccompanied.”
In the spirit of the great South Sea Bubble we wish to point out, again, this recycled bit of very bad math: “Hundreds of opponents attend monthly vigils near the cathedral, and the diocese has received dozens of concerned letters and phone calls.” So you are telling us that hundreds of people drive from all over the Diocese to attend a rosary vigil and yet only dozens have written or called?
The math of Church attendance is even more, well, bad. It’s powerful weak. But wait, they simply wish to evangelize at all costs! At the cost of annihilation. Fr. Joe Corel Weighs in: “However, Corel said, “It would almost be inconsistent to say you cannot enroll these children no matter what. If the purpose and nature of a Catholic school is to evangelize and reach out, then our stance when we visit with someone is ‘How do we bring you in?'” Besides the very questionable idea of letting the clergy in this Diocese make decisions about homosexuality and children, Fr. Joe Corel and Bishop Gaydos haven’t brought anyone IN but they’ve helped a lot of people come OUT. They have overseen the Diocese as nearly 60% of the Catholic population left the Church along with almost the entirety of the cohort under age 30. If you are older than 30 look around at the empty pews and recall how many people attended mass in rural parishes up into the 1980’s. Do you remember standing room only Masses at urban parishes up until around 2002? If senior citizens now outnumber children in your parish then the decline will accelerate. Two things you will rarely see at Mass in this Diocese are teenagers and anyone in their 20’s. That’s not a natural human population, it’s rather the opposite of the normal population pyramid. Young people apparently find this Diocesan Church and the clercy unattractive. They might try to argue that the decline is the result of the decline of the rural population in the last few decades but this cannot be the cause. Examine the urban parishes in the two largest cities in the Diocese, Columbia and Jefferson City. Keep in mind that this isn’t the rural South, there was a dominant Catholic population in Cole and Osage counties and a strong Catholic population throughout the Diocese, look at the Census map. One of the bright red Catholic counties in the middle of the state is Cole County, home to Jefferson City and the Cathedral. The Population of Columbia grew from 36,650 in 1960 to 120,612 currently. Jefferson City grew from 28,228 in 1960 to 43,013 currently. Columbia tripled in size and Jefferson City grew by 50% (Boone County grew 220% while Cole County, home to Jefferson City, grew by 88%, Columbia annexed more land than the City of Jefferson which makes Columbia appear to grow much faster comparatively.) Yet currently there are the same number of parishes as there were in 1960. A healthy Church would have at least 50% more parishes and maybe even double the number. Instead Mass attendance since the 90’s is down 40-50% and two Jefferson City parishes recently reduced the number of Sunday Mass times. In one sense only are they evangelizing people to new parishes: they are growing “parishes” with names like Concord Baptist Church and The Crossing. They’ve grown large partly by absorbing fallen away Catholics. If you interview those people you will often find devout people who were scandalized by abuse, ignored, or who were thirsty for truth even if it was only part of the truth. Watching the obstinacy and intrigue of the Chancery should give a reader of this blog some empathy for those believers. A word to those churches though, we have very few faithful for you to poach anymore, you are on your own in this anti-Christian culture. Good luck to you all and to the leaders of the Diocese.
Now, knowing all of that, you can begin to understand what a betrayal it is for Bishop Gaydos, John DeLaPorte, Fr. Joe Corel, Sister Elizabeth, and Sister Julie to stand on their failure and open the Church and Catholic Schools up to a process that has been a disaster for other churches. Membership at mainline Protestant Churches has declined precipitously, see here, and here. These are Churches that ordain openly gay ministers and embrace the physical acts that have come to define the Gay lifestyle. Wherever you stand on the debate about the sinfulness of those acts the indisputable fact is that most people don’t commit those acts and most Christians aren’t interested in attending a Church that considers them good. A Christian Church that embraces homosexual acts is like a mirage in the desert, once one reaches it it ceases to exist. It’s sterility self erases. At the head of this Process stands Bishop John Gaydos, what does he think about the annihilation of the Catholic Church?
At at least one Jefferson City parish one can’t blame the sudden decline in donations on either the Chancery staff or the campaign run by this blog, it was just Deacon Tony Valdes as far as anyone knows: http://www.newstribune.com/news/local/story/2017/aug/18/suspended-deacon-charged-with-felony-stealing/686915/
However, just as with the revolutionary LGBT/Transgender process, politics has crept it’s way into the Church. If the clergy would stick to preaching the Gospel then we would stick to quoting scripture and the Catholic Catechism. For many people it seems that political party trumps Church office and duty. A few years back there was a contested race in Jefferson City between two Catholics for the presiding circuit court judge for Division 4 of the 19th Judicial Circuit Court in Missouri. ((This is the court where Valdes’ felony case should be heard.) No comment here on either candidate, both are assumed to be practicing Catholics as far as we know. We focus on Deacon Tony Valdes who dipped his toes in politics while a Deacon by being a very public supporter of the person who became judge, namely Pat Joyce. Her husband happens to be Diocesan spokesman Deacon Dan Joyce. We know this thanks to the magic of Facebook, where often the people who have nothing important to say do the most talking. What you will hopefully see coming up is proper procedure where a judge with a connection to the accused recuses herself and there are no favors requested of other judges so that there is a fair hearing. That way any solid evidence would lead to a felony conviction. Back to the point, please put the Gospel first because delving into politics and finance hasn’t ended well for our clergy.
Now embezzlement is more prevalent than one would assume, here are the top 10 most notorious local embezzlers according to the Columbia Business Times. The problem Deacon Valdes may have had was not being too big (or too not-for-profit) to have his crime covered up. They call this Too Big To Fail in the Finance industry. Religious and not-for-profit entities seem to get a pass when it comes to audits but they shouldn’t because they are staffed by the same human beings with the same fallen nature as any oridnary company. If you saw your Diocesan leaders going to confession weekly then you might assume they were improving themselves but one look at confession times and the confession line should tell you that humility and repentance isn’t likely their jam.
In conclusion we believe that when funding suddenly declines at a not for profit entity, when staff are fired and not replaced, when politics enters the scene as it has at the Chancery, then it’s probably time for an independent audit. That sounds harsh but so did the priestly abuse accusations until some dogged reporters finally listened to the whitstleblowers and investigated. It’s time to quit sneaking around playing politics and finally clear the air once and for all. With an AUDIT.
This is why it matters what the official position of the Diocese is and why they need to issue an official policy in line with Church teaching to stop the process before it causes more trouble for parishes.
A couple of quick points:
If you in any way feel that the parents concerned about this radical Diocesan process need to simply dialogue with Bishop Gaydos to make things better then please understand that many people have tried to do just that with no success. Many more have tried to dialogue with his staff, who wrote the process, and some of those people have succeeded. The response is always the same, they repeat the talking points and dissembling language. Therefor, if you feel dialogue is the answer, we invite you to attempt it and see how reasonable the response is and how well they acknowledge your concerns. Good luck to you, you are dealing with a mix of pride and raw power.
In various letters and emails the creators of this process have sought to assure concerned parents that it is not a policy and yet at the same time that they would never permit a boy identifying as a girl to use the girls bathroom. The language is clouded by mixing the words gender and sex so that one can’t even be sure they are affirming anything or understand exactly what they are saying. Nevertheless such a statement implies a policy about bathroom use which makes us really curious as to why this hasn’t been stated publicly and clearly via the Diocesan media channels. That’s not to say that they have publicly or clearly stated anything else about this process either.
Parents should demand that this radical process be halted and clarified with a clear Diocesan policy before the Bishop uses distraction and dissembling language long enough to get the camels nose under the tent. But, if having Catholic Schools that are identical to public schools is what you wish, then enjoy the process because it won’t take long and you won’t notice the pain until it’s too late.
As I survey the current state of the Catholic Church, I believe I can no longer hold back. It is time for me to come out.
I am and have for some time identified as a member of the QTBGL community, and I need to explain why I call myself a QTBGL Catholic.
For those who may not know, “QTBGL” stands for “Quietly Totally Believing God’s Law” and is sometimes referred to more simply as “TBGL” (just Totally Believing God’s Law). Personally, I think the “Q” is an essential aspect of our community, since it’s important to recognize just how quietly we go about totally believing the fullness of truth of the Catholic faith in our daily lives.
Coming out at this moment is vitally important. Not only do I need to be utterly honest about who I really am, but the Church needs to do a better job ministering to the QTBGL Catholic in the pew, not to mention QTBGL clergy in the Church, like me. We are marginalized, unjustly discriminated against, and regularly face demeaning “orthophobia” (irrational hate for, and fear of, right-thinking Christians) not only from fellow Catholics but even from secular society.
The level of orthophobia is getting worse, in fact. Within the Church, we are called “haters” and “bigots” simply for accepting and affirming what the Church actually teaches us about liturgy, justice, virtue, and, of course, the human person and sexuality (natural law). Outside the Church, orthophobes everywhere are trying to curtail our religious liberty, take away our conscience rights, and subject us to ridicule and hate simply because of who we really are.
Yet many QTBGL Catholics really feel as though we were born this way. Or at least baptized this way. Even in the face of such orthophobic animosity and outright discrimination (some of us have even lost jobs after publicly coming out as QTBGL), we know we are being true to ourselves. We are resigned to a rather lonely life of quietly accepting each and every truth taught to us by the Church, often at great personal cost.
You may have heard that recently a bishop was heartlessly attacked by orthophobes for his faithful interpretation of canon law as it applies to reception of Holy Communion and to funerals. While this bishop has not overtly come out as a QTBGL Catholic, orthophobes everywhere treated him that way. He was vilified horribly, even threatened.
Despite this bishop’s brave example, however, we need to face it—QTBGL Catholics are under attack and often feel alienated from so many other leaders of the Church who are supposed to welcome, affirm, and accompany us with respect, compassion, and sensitivity.
Just think of how very few QTBGL-affirming parishes there really are in our local dioceses. When was the last time you saw a parish intentionally advertise something like, “At St. Fidelis Parish, ALL are really welcome—including QTBGL Catholics. Come as you are. Who am I to judge?”
It just doesn’t happen often enough. Sure, there may be some parishes that do what they can to minister to members of the QTBGL community and help us feel accepted for who we are. But more often than not, especially at the diocesan level, our needs are largely rejected and ignored.
For example, do our Church and parish leaders really not know the disheartening and isolating double standard that so many QTBGL Catholics experience? Too often, our leaders devote lots of time and energy ministering to orthophobic Catholics who reject us, offering them lavish attention, welcome, affirmation, and acceptance. Yet, many of these same leaders never seem to get around to teaching the orthophobic Catholics all those truths that we QTBGL persons accept unreservedly. We certainly don’t feel very respected in such unwelcoming parish environments.
My QTBGL community is starving for the nourishment that can only come from our pastoral ministers. It’s like a dagger in the hearts of marginalized QTBGL Catholics to know that we ourselves may rarely hear the fullness of truth in our parishes. But more than that, many of us “out” members of the QTBGL community have great concerns that orthophobic Catholics are not hearing those truths either. Often, when we approach parish and diocesan leaders with our concerns, mostly we are ignored outright—never hearing a word of affirmation or comfort. I can’t tell you how many times QTBGL Catholics have phoned or written their dioceses to ask for support when orthophobia rears its ugly head in our local parishes and even in our schools.
When we get no response, how can such silence be construed as respect, compassion, and sensitivity? How can it not be construed as a form of unjust discrimination against QTBGL Catholics?
By coming out, I am hoping to contribute to a culture of authentic “bridge building,” so to speak, between the institutional Church and the QTBGL community. And, I must say, the onus is really on the Church to take the first steps to eradicate orthophobia in all its forms and to reassure the QTBGL Catholic that, yes, we have just as much right to be part of the Church as even the pope does. QTBGL Catholics have real gifts to offer. We need to be permitted to share our God-given gifts. Particularly, our total acceptance of the truth is a great gift to the Church. Why don’t we hear this affirmed more in our churches?
Oddly, it’s a bit like the parable of the shepherd who goes after the one sheep but, in a twist of the parable, takes absolutely no precautions to meet the needs of the other 99 sheep while he is busy seeking and finding that one lost lamb. What shepherd, while seeking the one lost ewe, leaves 99 without food, water, protection, and guidance? What shepherd, after finding the lost sheep, brings it back and spends a huge amount of time caring for it while ignoring the requests and needs of the other 99? Such a shepherd might say to that one lost sheep, “You know, it’s okay if you still want to identify as a ‘lost sheep’; I don’t want to make you feel unwelcome or judged just because you have no real interest in thinking of yourself as ‘found’ like these other 99.”
In the fractured parable I’ve penned, when the 99 see how little value the shepherd seems to place on staying “found,” they might feel a bit underappreciated.
With these things in mind, my coming out as a QTBGL Catholic will also help combat the “erasure” our community has experienced for too long. We exist. We are out. We’re in every parish, every pew. QTBGL pride should be proclaimed in every parish community.
I can’t begin to say what a relief it is to finally come out and embrace my QTBGL identity.
Just one more thing—maybe we could come up with a QTBGL-pride flag to inspire us. I mean, I think we have a real shot at eradicating orthophobia, even in my lifetime. But we will need the cooperation of all Catholics, and all Catholic leaders. Until then, those who do make the brave choice to minister to QTBGL Catholics and our families will likely face hate, persecution, discrimination, and outright rejection.
Even so, I’ve heard from those ministering to the QTBGL community that all the hateful comments they endure from orthophobic Catholics seem like nothing after meeting just one QTBGL person or parent who says “thank you.”
And so—as a newly out QTBGL Catholic, on behalf of our community, I say to all who choose to minister to our pastoral needs:
Editor’s note: Pictured above is a detail from “Holy C0mmunion” painted by Ariel Agemian.
Here is a full transcript of the audio we posted from the May 9th meeting where the chancery staff presented their 17 page revolutionary document to the priests of the Jefferson City Diocese. Audio Transcript PDF
It’s a fairly quick read and you should first zip through and read the highlighted sentences. They contradict what Fr. Joe Corel and the rest of the staff have since been telling the public and the priests. If you have heard from your priest that Fr. Corel told him that they would make conditions so that enrollment of a transgender student or a student from an unnatural family would almost never happen, then please read these excerpts below. It depends on who Fr. Corel is talking to and when, it depends on whether you are clergy on the one hand or just a parent or lay person on the other hand.
“We hope that you will know that in conjunction with Pope Francis trying to have us be inclusive, with our bishop encouraging us to be inclusive, that whenever possible we like to enroll children that have this situation because we feel like it’s a good way for evangelization, for including them in the Church. However, no is
also an option.”
” So consider the scenario and the communities who will be impacted. In a minute we will talk a little bit more about communities who will be impacted. When you enroll a student in your school, it’s not just that student that’s impacted. That student’s family is impacted. All the students in the class that that student will be enrolled in are impacted, and the student’s family is impacted and because our parishes support our schools as ministries, every member of your parish could possibly be impacted by
this decision. So it’s important for you to consider all of those folks. Then the determination would be, is this parish school a welcoming environment at this time, where this child will be and feel safe and secure and know that they are loved, and is it in the best interest of this child to enroll them at this time in your school?”
“If you enroll that child then the next steps will be to identify appropriate communities that have a need to know or a right to know about this agreement. Who needs to know this child is gay? Who needs to know that this is a transgender student? And we’re going to talk about how that works. We’re going to talk about what are those communities.”
They’ll condescend to consider everyone in the parish but weren’t planning to inform them. This is a clerical arrogance that should have died in 2002. It’s quite the opposite of what they think, the parents need to know what these people are up to. At a later date we will show you statistics that reveal how they have lead the decline of the Diocese and failed to earn the right to conceal information about anything they do. For starters, having just lost 3 seminarians, this Diocese now has 3 seminarians. That’s in every grade of college and Theology. Fr. Joe Corel was, from 2006 until recently, the Vocations Director for the Diocese. For a comparison the mostly rural, blue collar Diocese of Wichita Kansas ordained 10 men this year and will ordain 10 next year.