Deacon's Blog

I’m moving

2005-12-31T19:15:00.000-05:00

I’ve reached a point in posting that has motivated me to move to a more expansive publishing tool. Therefore, I’m moving my blog to my own website and have decided to use WordPress as a publishing tool.

Yahoo! Web Hosting Services has a great deal for pre-installed WordPress publishing. Yahoo! also offers Movable Type for the seriously serious (all included in the price).

I stayed up way too late last night moving everything and getting my set-up done. I am so much happier having made the transition now.

In addition to Deacon’s Blog, I will be doing a family and friends blog as well as a genealogy blog there.

I would like to acknowledge the Pontificator, Alvin Kimel. His beautiful blog site inspired me to move up the professional ladder as did MeanDean from the Heal Your Church Website blog and blogs4God.

The new addresses are:

www.konicki.com

or

www.bvmcdeacon.com

Predictions for 2006

2005-12-30T12:07:00.000-05:00

Oooooops!

Sorry, no predictions.

I’ve always had a problem with such things. Predictions, fortune telling, etc., besides just being whacky on their face, are an engagement in things that feed into our god complex.

I’m one for letting God be God. That He has our future firmly in hand, I am certain (time for a great discussion on predestination, Calvinism, Arminianism, Universalism, and where the PNCC and Roman Catholic Church differ – but not today).

All I can do then is pray that, come what may, we all be given the grace of final perseverance.

O sovereign and eternal God,
I thank You for having created me;
for having redeemed me by means of Jesus Christ;
for having made me a Christian by calling me to the true faith,
and giving me time to repent after the many sins I have committed.

O Infinite Goodness,
I love You above all things;
and I repent with all my heart of all my offences against You.
I hope You have already pardoned me;
but I am continually in danger of again offending You.

For the love of Jesus Christ,
I beg of You holy perseverance till death.

You know my weakness; help me, then,
and permit me never again
to separate myself from You.
Rather let me die a thousand times,
than ever again to lose Your grace.

Our Lady of Czestochowa, obtain for me holy perseverance!

Solemnity - Circumcision of our Lord

2005-12-29T13:55:00.000-05:00

[Note: In the PNCC we observe the 8th day within the Octave of the Nativity as the Solemnity of the Circumcision of our Lord. The Solemnity falls on Sunday, January 1st, 2006. The PNCC does not celebrate the 'Solemnity of the Blessed Virgin Mary, the Mother of God’ which is a Solemnity observed according to the Roman Catholic Liturgical calendar.

Unless superseded by a Solemnity of the Lord, the Sunday following the Nativity is the Solemnity of the Humble Shepherds. The Solemnity of the Humble Shepherds will be observed Sunday, January 8th, 2006]

New Year – parties, festivities, football games, parades, and we are here to focus and reflect on the circumcision of our Lord, Jesus Christ.

God entered into a covenant with mankind, he entered into a contract with us through the Jewish people and told them that from the seed of Abraham would come the Savior. It was a contract sealed in flesh and blood.

In the time of Abraham the making of a covenant, or contract, required that the parties sacrifice an animal, divide it in half, and walk between the divided parts. It was a sealing of the contract in flesh and blood. In Genesis 15 we read:

Abram put his faith in the LORD, who credited it to him as an act of righteousness. He then said to him, "I am the LORD who brought you from Ur of the Chaldeans to give you this land as a possession." "O Lord GOD," he asked, "How am I to know that I shall possess it?" He answered him, "Bring me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtle-dove, and a young pigeon." He brought him all these, split them in two, and placed each half opposite the other; but the birds he did not cut up.

When the sun had set and it was dark, there appeared a smoking brazier and a flaming torch, which passed between those pieces. It was on that occasion that the LORD made a covenant with Abram, saying: "To your descendants I give this land, from the Wadi of Egypt to the Great River (the Euphrates).

Think about this passage. Who walked between the pieces of the cut up sacrifice? God alone as both a smoking brazier and a flaming torch. Abram did not pass through. God, in reality, made a covenant with Himself to make Israel great; to give Abram and his descendants the land.

Later, in Genesis 17, which we read today, God promises to make Abraham the father of “a host of nations.” Not just one nation, but a host of nations.

God changed Abram’s name to Abraham, told him that He would make him “exceedingly fertile” and that He would make “nations of him” and that “kings shall stem from him”.

God tells Abraham that His covenant will be an “everlasting pact” and the He will be his God and the God of his descendants after him”. That is, the God of a host of nations.

God also said to Abraham: "On your part, you and your descendants after you must keep my covenant throughout the ages. This is my covenant with you and your descendants after you that you must keep: every male among you shall be circumcised.

Today, Jesus Christ is circumcised. God is once again making a contract with Himself, in flesh and blood. Jesus, the new covenant and the fulfillment of the old, is circumcised. Jesus, God Himself, as the sacrifice, sheds His blood.

Because Jesus is truly God and truly man he sanctifies the flesh. Let me ask you, do we believe the flesh is evil? To this the Church must say no. We do proclaim, along with Paul that because of God’s action, because of the atoning death of His Son, Jesus Christ, even though unmerited by us, we have been granted righteousness by our faith.

But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus.

Yes, we all fall short and with Paul we know that “in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.”

Jesus, God himself, took on our flesh to show us that perfection in our flesh is not only possible, but is our destiny. That even though we fall short we are welcome into the kingdom.

We know we fall short in our flesh and that we are imperfect. But Jesus meets people where they are to show them the way out of sin.

You are called to make a decision. You are called here to make a decision and to move along the road, the narrow path to perfection.

I can guarantee you that you will not reach it before you die. I can however guarantee and what our Church teaches is that once you make that choice for God you are changed forever by that very choice, there is no going back. As Paul told us already, “righteousness from God comes through faith in Jesus Christ to all who believe.”

It is a serious decision, to circumcise yourself. To circumcise yourself not in the sense of the flesh, but in the sense of the spirit. We teach and proclaim that your choice for God will open up the treasures of eternity for you and that God Himself will give you His love, in the form of grace, through the sacraments, so that you are strengthened for that journey.

God is all perfection, all truth, and all justice. He is faithful to His covenant, the contract He made with Himself to save us. Now is the time to stand, to look at yourself and to choose. Every day in the grace of God is a new year, a new and perfect eternity in the presence and love of God. Choose today to partake of the free gift won for us by God Himself.

Holy Innocents - the Killing Continues

2005-12-28T14:41:00.000-05:00

From the Associated Press - no commentary on my part necessary:

Pakistani Describes Killing of Daughters

The 40-year old laborer, speaking to The Associated Press in police detention as he was being shifted to prison, confessed to just one regret — that he didn't murder the stepsister's alleged lover too.

Ahmed's killing spree — witnessed by his wife Rehmat Bibi as she cradled their 3 month-old baby son — happened Friday night at their home in the cotton-growing village of Gago Mandi in eastern Punjab province.

It is the latest of more than 260 such honor killings documented by the rights commission, mostly from media reports, during the first 11 months of 2005.

Bibi recounted how she was woken by a shriek as Ahmed put his hand to the mouth of his stepdaughter Muqadas and cut her throat with a machete. Bibi looked helplessly on from the corner of the room as he then killed the three girls — Bano, 8, Sumaira, 7, and Humaira, 4 — pausing between the slayings to brandish the bloodstained knife at his wife, warning her not to intervene or raise alarm.
...
Despite Ahmed's contention that Muqadas had committed adultery — a claim made by her husband — the rights commission reported that according to local people, Muqadas had fled her husband because he had abused her and forced her to work in a brick-making factory.
Police have said they do not know the identity or whereabouts of Muqadas' alleged lover.
Muqadas was Bibi's daughter by her first marriage to Ahmed's brother, who died 14 years ago. Ahmed married his brother's widow, as is customary under Islamic tradition.
"Women are treated as property and those committing crimes against them do not get punished," said the rights commission's director, Kamla Hyat. "The steps taken by our government have made no real difference."

Feast of the Holy Innocents, Martyrs

2005-12-28T14:31:00.000-05:00

From the Episcopal Collect for today:

We remember today, O God, the slaughter of the holy innocents of Bethlehem by King Herod. Receive, we pray, into the arms of your mercy all innocent victims; and by your great might frustrate the designs of evil tyrants and establish your rule of justice, love, and peace; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Pray for all those innocents who are killed each day, in family and community violence, in war, and in abortion clinics.

By Your coming among us, Lord, save your people

Oxymoron, Hypocrisy, or Error?

2005-12-28T13:32:00.000-05:00

Back in November I was reading several articles centered around the biennial conference of the Union for Reformed Judaism (held in Houston) and statements by the group’s President, Rabbi Eric H. Yoffie. I've been wanting to write about this for some time, and now is the time.

I couldn’t quite get my mind around two statements that came from the convention. The two statements were titled as follows:

Reform Judaism’s Leader Criticizes Religious Right for Intolerance;
Rabbi Yoffie Calls for Synagogues to Invite & Support Conversion

The press release (excerpted) regarding the Rabbi’s statements makes the following remarks:

HOUSTON, Nov.19, 2005—From the heart of the Bible belt, the leader of Reform Judaism today criticized the Religious Right for its exclusionary beliefs and statements that say “unless you attend my church, accept my God, and study my sacred text, you cannot be a moral person.”

Problem 1: Morality is well defined as following the natural law. All people have that ability. The Jewish people, as the people of the Law have an even greater advantage as God personally elucidated the Law to them. The Rabbi is confusing morality with salvation.

“We are particularly offended by the suggestion that the opposite of the Religious Right is the voice of atheism,” said Rabbi Eric Yoffie, president of the Union for Reform Judaism. “We are appalled when ‘people of faith’ is used in such a way that it excludes us, as well as most Jews, Catholics, and Muslims. What could be more bigoted than to claim that you have a monopoly on God and that anyone who disagrees with you is not a person of faith?”

Problem 2: Labels and misdirection. People who believe in the God of at least the Old Testament, are not atheists. No Christian or Jew is an atheist. No one in fact who believes in a higher power is an atheist. They may be a pagan, but not an atheist. See atheist. Bigoted? It would appear that the Rabbi is defining anyone who seeks to teach their faith to another as a bigot. But how can that be? The oxymoron to this is coming up.

Yoffie called for a major new effort to bring the voices of religious people who often disagree with the Religious Right to the public square. He announced that the Union would be reaching out to a wide array of such voices in a new forum to be co-convened in Washington by Yoffie and Rabbi David Saperstein, Director of the Reform Movement’s Religious Action.

Thought: Now it gets better. Let’s use our resources to convince people that what we think/believe is correct. So if I do not agree with the Union’s position how shall I be labeled? I wonder?

Now for the punch line:

Yoffie’s comments came during an hour-long sermon at the Union’s Biennial Convention meeting here this week, during which he also urged the 4,200 Reform leaders to change the face of North American Judaism by increasing the ranks of affiliated Jews and asking non-Jews who are involved in synagogue life to convert to Judaism.

Problem 3: That’s right, convert those spouses (or significant others)! Have them reject their salvation. When you read the text of the full sermon it gets better, because there’s quite the emphasis on assuring children in a mixed marriage are raised Jewish. But isn’t this bigoted? Isn’t this the methodology of the so called religious right? Let’s increase our ranks and actively make converts?

The specific statements from your sermon (emphasis mine):

Let’s talk now about welcoming of a very specific sort—welcoming non-Jewish spouses and converts to Judaism.

There is no better place to raise these issues than in Houston, for it was in this very city twenty-seven years ago that Rabbi Alexander M. Schindler initiated our Outreach program. He declared that we would not merely tolerate converts; we would enthusiastically embrace them. And he proclaimed that we would not sit shivah for our children who intermarry. This was not an endorsement of intermarriage, but rather a refusal to reject the intermarried. We would welcome them into our synagogues, our families, and our homes. We would do this in the hope that the non-Jewish partners would ultimately convert to Judaism; and if not, that they would commit themselves to raising their children as Jews.
…
Another challenge that we face is the decline in the number of non-Jewish spouses who convert to Judaism. There is much anecdotal evidence to suggest that interest in conversion has waned in our congregations.

In the early years of Outreach, Alex Schindler often returned to this topic. Alex told us: “We need to ask. We must not forget to ask.” And for a while, our Movement actively encouraged conversion. Many of our congregations began holding public conversion ceremonies during regular worship services, but such ceremonies are far rarer now.

The reason, perhaps, is that by making non-Jews feel comfortable and accepted in our congregations, we have sent the message that we do not care if they convert. But that is not our message.

Why? Because it is a mitzvah to help a potential Jew become a Jew-by-choice. Because the synagogue is not a neutral institution; it is committed to building a vibrant religious life for the Jewish people. Because we want families to function as Jewish families, and while intermarried families can surely do this, we recognize the advantages of an intermarried family becoming a fully Jewish family, with two adult Jewish partners. Judaism does not denigrate those who find religious truth elsewhere; still, our synagogues emphasize the grandeur of Judaism and we joyfully extend membership in our covenantal community to all who are prepared to accept it.
…
But none of this is a reason for inaction. The time has come to reverse direction by returning to public conversions and doing all the other things that encourage conversion in our synagogues.

Yes, and Christians emphasize the grandeur of Christianity and we joyfully and actively extend membership in the Church, and the gift of salvation to all who are prepared to accept it. Now, back to the press release excerpts:

Yoffie accused the Religious Right of refusing to acknowledge that there are religious perspectives different from its own, and of misreading religious texts sacred to both Christians and Jews.

Problem 4: Another canard. Anyone can acknowledge that there are other religious perspectives. Just look in the phone book under churches or temples and it is obvious. I can acknowledge that some people have a Hindu perspective while at the same time making an argument that it is not the perspective I think they should have. It would seem you agree, since the non Jew in a mixed marriage should be encouraged to convert and even if they do not, should agree to raise their children as Jewish. I cannot understand whether your perspective on this issue is the same or different from mine. Are you right? Am I in error? Are we saying the same thing, yet evangelizing from our own perspectives?

As to biblical exegesis, I am no expert. However, I think Christians and Jews can very easily throw the label of misinterpreting scripture at each other. Our points of view as to the Messiah and salvation are mutually exclusive.

Yoffie argued for a balanced approach to religion in public life and a religious discourse intended to educate and convince rather than exclude. “Religion should not be hidden from view,” he said. “But, no matter how profoundly religion influences you, when you make a public argument, you must ground your statements in reason and in a language of morality that is accessible to everyone—to people of different religions or no religion at all.”

Agree (sort of): Depends what you mean by “you must ground your statements in reason…” God is not approachable by reason alone, but by faith. If you have scientifically proven God, I’d like to hear it. And, yes, not hiding religion, freedom to espouse and live your faith and convert others to it by information and argument, and the freedom to do so publicly is called preaching for conversion.

And the starting point for this discussion, he said, should be that “tolerance is an American value and a religious necessity; that religion is far too important to be entangled with government; that we need beware the zealots who want to make their religion the religion of everyone else; and that we all need to put our trust in America, the most religiously diverse country in the world.”

Problem 5: You shouldn't make your religion the religion of everyone else? But didn't you just say that people should be converted? Isn't that zealotry? Religion is far too important not to be entangled in politics or any other area of life. We are called to live the way God intends, not just in our house, car, synagogue, or church, but in every aspect of our life, public and private. In the last two paragraphs cited it would seem that you wish a clear demarcation of religion and public life. You undersell your faith. Morality, the Law, and its gift to mankind is of essence and in reality from God. Do not forget who formed you and knew you before all others.

To read the Rabbi’s entire sermon go here: http://urj.org/yoffie/biennialsermon05/

Now, I would like to frame all of this in terms of the Jewish community’s Dabru Emet statement of September 2000.

The Dabru Emet statement: Is a statement dealing with Jewish-Christian relations. The title was taken from Zechariah 8:16 and means "speak the truth." It was signed by over 150 rabbis and Jewish scholars from the U.S., Canada, UK and Israel. It was published in the New York Times and Baltimore Sun during 2000-SEP.

Some of the points raised in the statement are:

Jews and Christians: Both worship the same God: i.e. Jehovah, as described in the Tanakh (a.k.a. the Jewish Scriptures or, called by many Christians, the Old Testament).

Both seek authority from the Tanakh.
Both accept the moral principles of Torah -- e.g. the sanctity and dignity of each person.
Both can respect each other's faithfulness to the revelation that they received.
Should not be "pressed into affirming the teaching of the other community."
Must work together to promote justice and peace in the world.

Seems to work for me…

On Schism and Point-of-View

2005-12-27T13:07:00.000-05:00

On Schism

With the recent goings on concerning schism from the Roman Catholic Church, perhaps you would be interested in a primer on schism.

First of all, schism is defined in Roman Catholic Canon Law #751 as:

Schism is the withdrawal of submission to the Supreme Pontiff or from communion with the members of the Church subject to him.

For an in depth analyses from the Roman Catholic point-of-view see Definition of Schism.

Much of the information and additional discussion that is available in regard to formally leaving the Roman Catholic Church centers around the sacrament of marriage and annulments. Canon #1117 covers it rather well.

The form prescribed above is to be observed if at least one of the parties contracting marriage was baptized in the catholic Church or received into it and has not by a formal act defected from it, without prejudice to the provisions of canon 1127.2 (dispensation from form by the local ordinary)

From the Roman Catholic Diocese of Fargo (emphasis mine):

If a Catholic has formally left the Catholic Church, he or she is not bound by Canonical Form. The law has not defined what constitutes a formal act of defection. If there is the possibility of this having happened, in each individual case this will have to be determined by a Tribunal. Items that would lead to suspicion of having formally left would be an open declaration of abandonment of the Catholic faith, a formal enrolling in another religion, a public affiliation to an atheistic ideology or movement manifestly opposed to the Catholic faith or being involved in an established heresy, apostasy or schism. Merely ceasing to practice the faith even over a considerable length of time, regular attendance at the religious services of another religion or similar actions would not prove the formal act of leaving the Catholic Church. (The Canon Law Letter and Spirit, p.603).

I found an excellent write-up (can’t exactly remember where) that discusses joining an Orthodox Church and the implications of Dominus Iesus:

Dominus Iesus clarifies that the Catholic Church does not teach that the Orthodox Church and the Catholic Church are sister churches, but that the constituent sui juris Churches of Catholicism are sisters to the particular Orthodox Churches, who are, despite being fully "churches" (and not "ecclesial communities", as are the Protestant Christians), nevertheless lacking in full communion because of the refusal to acknowledge the role of the Bishop of Rome. So from the Catholic perspective, someone who leaves Catholicism for Orthodoxy has (1) broken communion with Rome, which of course is a sin in itself and (2) joined a church which, despite its ‘churchiness’, does not have the same degree of fullness as the Catholic sui juris churches do. The person has embraced schism from the Catholic Church by rejecting communion with it, from the Catholic perspective: breaking communion with Rome is, per Catholicism, a personal act of schism, and hence an act which makes one a schismatic in the eyes of Catholicism, regardless of how Catholicism may view other people who are members of the Orthodox Church.

On Point of View

Now having been raised a Roman Catholic, and having a fairly good idea of the rules, my having left the Roman Catholic Church, having officially joined the PNCC, and having received Holy Orders in the PNCC is a blatant act of schism. So accused, so guilty.

However, one would have to believe that the Canon Law of the Roman Catholic Church is binding upon them. If I fly over to Poland and break the laws there (or God forbid Singapore or Saudi Arabia) I am by my act of going there making myself subject to their law. By manifestly removing myself from the jurisdiction of the Roman Catholic Church (yes and I know that there is some reasoning that the Roman Catholic Church has universal jurisdiction over all humanity, including me, whether I like it or not) I make myself not subject to its laws.

In my mind, and in accordance with Dominus Iesus, para. 17, I am still part of a particular Church (why – because I need the sacraments and a Church in valid Apostolic succession).

Dominus Iesus states:

Therefore, there exists a single Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him. The Churches which, while not existing in perfect communion with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid Eucharist, are true particular Churches. Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy, which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church.

On the other hand, the ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery, are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church. .Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church.

As a member of a “true particular Church” (cf. Canon 844) i.e., the Polish National Catholic Church along with members of the Orthodox Churches, and the Assyrian Church of the East, I have exercised my ability to choose to honor the Roman pontiff as first among equals, but not the administrative head of the Church, to belong to a Church with valid Holy Orders, and that is in Apostolic succession.

So to me, it is the point-of-view that determines. That all should be one, I agree. That all should be part of the one, holy catholic and apostolic faith, I agree. That all are saved by the sacrifice of Jesus Christ and are required to cooperate in that salvation, I agree. In Catholicism there are many houses and means to come unto Christ.

For those who wish to comment, I welcome your perspective. I also respect your right to follow the law you have subjected yourself to, and to follow it thoroughly, as you should. However, I also expect you to respect my right to be unbound from your laws.

Truth vs. Blackmail and What is Evidence - via the St. Louis Dispatch

2005-12-26T22:35:00.000-05:00

An interesting story today, recapping the Christmas Eve story from St. Stanislaus Kostka church in St. Louis and Fr. Bozek’s homily for Christmas Day.

Fr. Bozek’s Christmas morning homily was a revelation as to his character. It is the speaking of truth in the face of those who resort to blackmail to get what they want. Blackmail cannot stand if the accused has no fear. Those who have no fear or do not let themselves be ruled by fear are those that have the Lord as their shield.

It would appear that the lavender mafia of the American Roman Catholic church is at work again.

For those not familiar with the lavender mafia, there are tons of internet resources about it. Just do a Google Search or check out The Gay Question by Rod Dreher from the National Review Online. To wit:

THE LAVENDER MAFIA

The raw numbers are less important, though, if homosexual priests occupy positions of influence in the vast Catholic bureaucracy; and there seems little doubt that this is the case in the American Church. Lest this be dismissed as right-wing paranoia, it bears noting that psychotherapist Sipe is no conservative — indeed, he is disliked by many on the Catholic Right for his vigorous dissent from Church teaching on sexual morality — yet he is convinced that the sexual abuse of minors is facilitated by a secret, powerful network of gay priests. Sipe has a great deal of clinical and research experience in this field; he has reviewed thousands of case histories of sexually active priests and abuse victims. He is convinced of the existence of what the Rev. Andrew Greeley, the left-wing clerical gadfly, has called a "lavender Mafia."

"This is a system. This is a whole community. You have many good people covering it up," Sipe says. "There is a network of power. A lot of seminary rectors and teachers are part of it, and they move to chancery-office positions, and on to bishoprics. It's part of the ladder of success. It breaks your heart to see the people who suffer because of this."

In his new book, Goodbye! Good Men, Michael S. Rose documents in shocking detail how pervasive militant homosexuality is in many seminaries, how much gay sex is taking place among seminarians and priest-professors, and how gay power cliques exclude and punish heterosexuals who oppose them. "It's not just a few guys in a few seminaries that have an ax to grind. It is a pattern," says Rose. "The protective network [of homosexual priests] begins in the seminaries."

The stories related in Rose's book will strike many as incredible, but they track closely with the stories that priests have told me about open gay sex and gay politicking in seminaries. The current scandal is opening Catholic eyes: As one ex-seminarian says, "People thought I was crazy when I told them what it was like there, so I finally quit talking about it. They're starting to see now that I wasn't."

Goodbye! Good Men links homosexuality among priests with theological dissent, a connection commonly made by conservative Catholics who wonder why their parish priests have practically abandoned teaching and explaining Catholic sexual morality. But one veteran vocations-team member for a conservative diocese cautions that Catholics should not assume that theological orthodoxy guarantees heterosexuality or chastity. "You find [active homosexuality] among some pretty conservative orders, and in places you'd not expect it," he says. "That's what makes this so depressing. You don't know where to turn."

So it would seem that those who do not like Fr. Bozek’s decision have decided to attack his call by labeling him (excerpts from the St. Louis Dispatch):

It wasn't until Christmas morning, in a different homily, that Bozek told his new parishioners about a prior episode in his life that helped prepare him for this latest challenge to authority. "God tries us with fire to make our faith stronger," he told them.

Five years ago, Bozek and Catholic church leaders in Poland were at odds about something more personal than the St. Stanislaus dispute. It was an accusation that forced him to flee his homeland, landing in Missouri, and, finally, in the pulpit at St. Stanislaus parish.

…

The next morning, Bozek returned to the pulpit, this time with a different homily. "It seems so many things happen by accident, that paths cross by accident," he said. "But that is the mystery of our faith - nothing happens without a reason."

With a startling revelation, he signaled to his parishioners on Christmas morning that he had been through controversy with church authority before. And he believed it had made him stronger.

Bozek told his new parishioners the story of his struggle five years ago at a seminary in Poland with an accusation made against him - "a witch hunt" he called it. "Some people accused me of being a promiscuous homosexual," he said. He told the rector of the seminary to provide proof, and said the rector couldn't, but persisted in the
accusations.

Bozek said he went to his Warmia Archbishop Edmund Michal Piszcz, and told him to call off the rector. He threatened to sue the archdiocese. "They have no proof," he told Piszcz. Bozek said Piszcz agreed. Nevertheless the priest left the seminary and Poland, landing in Springfield, Mo.

"What would have happened had I not been accused?" he asked the congregation. "I probably would still be in Poland living happily near my parents. I probably never would have heard of St. Stanislaus Kostka church."

Jan Guzowski, the rector at the Hosianum seminary in Olsztyn when Bozek was there, said in a telephone interview from Poland that Bozek had been told to leave because of suspected homosexuality.

"We thought he was homosexual. We had several problems with him. He said he wasn't homosexual, but we had certain proof that this wasn't true." Asked what proof, Guzowski said that other seminarians told him so.

Oh yes, “we thought”, how convenient. We thought therefore it must be so. The rector and some students wishing to paint seminarian Bozek as a ‘promiscuous homosexual’. Perhaps they had only wished it to be true? See I can draw innuendo as well as the next person. Being in the profession I am in during my regular 9 – 5 I should know what having evidence is all about. Dr. Guzowski has the luxury of making ‘evidence’ be anything he wishes it to be. Read on…

Guzowski, who left the seminary two years ago, is now professor of moral theology at a state-run university in Olsztyn.

Do I even have to point out the irony?

In an interview after his second Christmas Mass on Sunday, Bozek denied Guzowski's charges. "Of course the rector is going to say I was kicked out; that's his side of the story," Bozek said. "But I have a recommendation from Archbishop Piszcz which says I left by my own request."

Bozek said he then decided to be "a missionary" resulting in his acceptance to study as a priest for the diocese of Springfield-Cape Girardeau, his arrival there in 2000, his studies at St. Meinrad School of Theology in Indiana, and his eventual ordination three years ago.

…

Bozek said he brought up his flight from Hosianum in his Christmas homily because he had received phone calls threatening to leak the accusations to the press. "I wanted to tell this to my new parishioners in my own words," he said.

…

So what will the new priest say when his parishioners ask him the inevitable question: Are you a homosexual? "When people ask me that, I just say, I am a celibate and chaste priest, so it doesn't matter," Bozek said.

Fr. Bozek makes an important note here that the press often misses. Celibacy and chastity are not the same thing. Now celibacy by rights would presume chastity. You cannot be married and as such you should not be having sexual relations with anyone. Chastity is the key. Fr. Bozek is neither married (therefore celibate) and is not engaging in sexual relations (therefore chaste).

The Trans-Siberian Orchestra

2005-12-26T21:49:00.000-05:00

My family and I, along with several other families from our church, went to see the Trans-Siberian Orchestra today.

It was a wonderful experience on many levels and I would like to just note a few here:

Our Parish supports its children and young people:

The fact is, children pay for nothing in our parish. The Parent-Teacher organization provides for all the religious education needs for our School of Christian Living. There are no book fees, material fees, teaching fees, or any other kind of fees. Rich or poor, nothing hinders our children or their parents from approaching the Lord.

The PTO paid for the tickets for all the children today. It was a great Christmas gift for them. I am grateful for the PTO’s support. The PTO also assists with the annual youth retreat and the youth Valentine’s Day Holy Mass and party.

The men’s organization, the Young Men’s Society of the Resurrection (YMS of R), along with our fraternal organization, the Polish National Union of America (Spójnia) provides for an annual after Christmas bowling party. The YMS of R also covers the full freight for our children’s Church summer camp (KURS) attendance and for attendance at the biennial PNCC Youth Convocation.

God bless these dedicated men and women for their support.

The children’s reaction:

It was wonderful to see the children’s reaction to the TSO’s stage show, lighting, pyrotechnics, and music. My 4 year old daughter was a little scared at the beginning, but once the initial razzzle-dazzle was done, she settled right in. My 6 year old son just though everything was great. He be-bopped right along.

My children love the arts. It was great to see their wide-eyed reaction to everything.

TSO:

What can I say? I was surprised! My wife researched the group in advance, I did not. I was expecting a secular Christmas experience. Instead I got theology – and pretty good at that.

The group told the “Christmas Eve & Other Stories” tale. What I found in this story was an affirmation of God’s abiding presence with us. Christ is real and present. God is not a disinterested, distant observer, but actively engages man where he is. Christ’s action continues to inspire man to act.

The other amazing thing is that they did not slip into secular humanism or equating all religions on an equal plane. This was, in a sense, a rediscovery of Christianity and the Arts working together to better humanity.

Once when asked what Trans-Siberian Orchestra was about, Paul O'Neill replied, "It's about creating great art. When asked to define what great art was, Paul said, "The purpose of art is to create an emotional response in the person that is exposed to that art. And there are three categories of art; bad art, good art and great art. Bad art will elicit no emotional response in the person that is exposed to it, i.e.; a song you hear in an elevator and it does nothing to you, a picture on a wall that gives you the same emotional response as if the wall had been blank, a movie that chews up time. Good art will make you feel an emotion that you have felt before; you see a picture of a forest and you remember the last time you went fishing with your dad, you hear a song about love and you remember the last time you were in love. Great art will make you feel an emotion you have never felt before; seeing the pieta, the world famous sculpture by Michelangelo, can cause someone to feel the pain of losing a child even if they've never had one. And when you're trying for these emotions the easiest one to trigger is anger. Anyone can do it. Go into the street, throw a rock at someone, you will make them angry. The emotions of love, empathy and laughter are much harder to trigger, but since they operate on a deeper level, they bring a much greater reward.

Having read this I recall the great patrimony held in our churches, the very same ones our ancestors built with love and which, it would seem, we are so bent of closing and selling. These buildings are not only property and assets; rather they are about lifting our eyes and hearts to God and the magnificence of His love for us. Our ancestors, in their poverty, recognized the need to glorify and magnify the Lord. If only we, blessed by riches, would support these churches. At the same time, wouldn’t it be great if the new churches being built would reflect God rather than the mall.

Feast of Stephen, Deacon and Protomartyr

2005-12-26T20:56:00.000-05:00

As a deacon in the Church, St. Stephen is both my patron and role model. Along with St. Anthony of Padua, for whom my mother had great devotion, they have both inspired me for as long as I can remember and right through to today.

Their common theme is strong preaching. Both were the best examples of proclaiming the Lord in the face of difficulty and with St. Stephen, martyrdom.

St. Stephen, Protomartyr, pray for us.

Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier. Yesterday our king, clothed in his robe of flesh, left his place in the virgin's womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven.

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He gave of his bounty, yet without any loss to himself. In a marvelous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches. And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment.

Love, indeed, is the source of all good things; it is an impregnable defense, and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey's end.

My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.

-- from a sermon by Saint Fulgentius of Ruspe

O, First Martyr and Apostle of Christ, you fought the good fight. You exposed the perversion of the persecutors, for when you were killed by stoning of the hands of the wicked men, you received a crown from the Right Hand on high.

-- Troparion of St. Stephen

Vigil of the Nativity - Lord, we are so hungry!

2005-12-23T15:41:00.000-05:00

Take yourself back, back across the years, the centuries, the millennia. Go far back in time, back to the time of creation. Back, to the beginning.

There aren’t too many people around right now, but you notice a subtle difference amongst those that are. Certain people focus on the here and now, on getting the job done, on hunting, gathering, and fishing. Others do the same, yet, they seem to be the ones who always cry out for more.

No, not more food, but more. They know there is something more.

Now walk forward with me. There’s Abram. He received a message; he packed up and left, with his old barren wife. He’s crossing the desert. I hear later that he’s now called Abraham. He heard from that mysterious something more. Whatever that more is has made a blood covenant with Abraham. They have a contract, to become a great nation.

Still further along we find Moses, leading that people out of Egypt. The contact has matured, the nation is large, and they are going to claim their inheritance. They were slaves and cried out, we need more, save us, we are hungry for more! And remarkably, they now meet with that something more, first on a mountain, then in a tent, in the desert. They know its laws, and well, they know His name – Yahweh. I am.

The years fly by faster now. Judges, kings, prophets, each in their own way, faced with struggles, confronting sin and mistakes. David is told that an eternal king shall be his descendant.

More kings, some, many, self interested louts. Then the exile. The great and minor prophets, Hosea speaking God’s love poetry to the people: Come back to me with all your heart.

When Israel was a child, I loved her,
and called her out of Egypt as my own.
But the more I called to her,
the more she turned away from me.
Yet I was the one who taught them to walk.
I took my people up in my arms,
but they did not acknowledge that I took care of them.
I drew them to me with affection and love.
I picked them up and held them to my cheek.
I bent down to them and fed them.
How can I give you up, my people?
How can I abandon you?
Could I ever destroy you
or treat you harmfully?
My heart will not let me do it!
My love for you is too strong.

And so we arrive in the poor, overcrowded, dirty streets of Bethlehem. In a barn out back of the city. We are no more than objects, not even called human beings by the government in Rome. We are slaves once again. And we are hungry, thirsty, alone, and broken hearted.

Some years later we stand in the presence of a remarkable man from Nazareth. We find him on the other side of the lake and we ask him:

Teacher, why did you come here?

Jesus answered them and said:

I am going to tell you an important truth that you need to understand.

You are looking for me not because you saw a miracle, but because you ate loaves of bread and your hunger was satisfied.

Don’t work for the food that spoils but for the food that gives life for eternity, which only the Son of man can give you.

For I am the only one the Father has commissioned to give eternal life.

They asked:

What must we do in order to earn this food that gives life for eternity?

Jesus said to them:

The work you can do to please God is to believe on the one whom God has sent.

I am the bread of life. He who comes to me will not hunger, and he who believes on me will never thirst.

The Jews began to start grumbling about Jesus because he said he was the bread of life that came down from heaven. They said:

Isn’t this Jesus, the son of Joseph? Don’t we know his father and mother? How can he say he came down from heaven?

Jesus answered them:

I am the living bread that comes down from heaven and once a man eats it he will never die, but live forever. The bread that I give is my flesh, given for the life of the world.

The Jews began to discuss what these mysterious words meant.

We know what these words meant. We know because we are here. We kneel here and acknowledge our knowing every week. We kneel here still hungry, but with the blessed assurance that he came to feed us and to save us.

Let us pray:

Lord Jesus, we are hungry and we are here now. You came this day to reconcile us because the Father’s love is so strong. You came to feed us with your body and blood, to save us. May our hunger for you, for your word, for your body and blood be our only desire. Welcome Lord Jesus, welcome into my life.

Amen.

Christmas Rant

2005-12-23T14:04:00.000-05:00

An excellent well researched article about the situation in St. Louis, the penalty of excommunication, and the tie-in to clergy sex abuse is found at Flying Down to Rio.

Read - Christmas Rant

The best line (for humor) I thought was:

And the situation of Cardinal Bevilacqua is not unique. No Catholic prelate has been sanctioned, to my knowledge, in connection with the recent scandals involving sexual abuse of children. In this context of indulgence of serious abuse by church leaders, it can be argued that the actions of Archbishop Burke in excommunicating the leadership of a parish in a dispute over church property and clergy appointments is for a "slight cause" and therefore "works more evil than good."

I like the term 'indulgence' for its double entendre. I think I shall hasten to call Martin Luther, reformation is needed.

St. John Kanty, pray for us

2005-12-23T00:32:00.000-05:00

Conturbare cave, non est placare suave, diffamare cave, nam revocare grave
Guard against causing trouble and slandering others, for it is difficult to right the evil done.

Since the Roman Church celebrates the Commemoration of St. John of Kanty, priest on December 23rd, it is opportune that we look to him and ask his intercession for our friends at St. Stanislaus Kostka Church in St. Louis.

John Cantius was born in the year 1397 in the Polish town of Kanty (near Krakow). He became a professor of theology, then a parish priest for a short time. He returned to the professor's chair at the Jagiellonian University in Krakow. He made pilgrimages to the holy places of Rome and Palestine.

It is said that one day, after robbers had deprived him of all his effects, they asked him whether he had anything more. The saint said no, but hardly had they gone when he remembered having sewn some gold pieces inside his clothing; immediately he followed and overtook them. The robbers, astonished at the man's sense of truthfulness, refused to accept the money and returned to him the stolen luggage.

Many miracles are attributed to him during his earthly life.

To guard himself and his household from evil gossip he wrote upon the wall of his room:

Conturbare cave, non est placare suave, diffamare cave, nam revocare grave
Guard against causing trouble and slandering others, for it is difficult to right the evil done.

His love of neighbor was most edifying. Often he gave away his own clothing and shoes; then, not to appear barefoot, he lowered his cassock so as to have it drag along the ground. Sensing that his death was near at hand, he distributed whatever he still had to the poor and died peacefully in the Lord at an advanced age. He is honored as one of the principal patrons of Poland and Lithuania.

St. John Kanty, pray for us.

And, by the way, if your read a one sided interpretation into "Guard against causing trouble and slandering others," you would be mistaken.

Hurray for those crossing the line

2005-12-21T14:44:00.001-05:00

I read in today's news that about 1,000 transit workers crossed the NY Transit strike line today. These are about the only people who make sense to me.

How can a group that allegedly has the best interests of its 'members' (yes, I know membership is forced here in NY - and that the union leadership only cares for itself and its 'at the expense of our members' pay and benefits) allow its members to loose two days of pay per day off, be fined, loose anything they could possibly gain in a matter of a few days, and become law breaking hooligans? In addition, they are going against the advice of their own international (I like that term - everyone sing along and all hail Marx and Lenin).

Union mentality defies all logic and believes it is a law unto itself. Would I cross a line - absolutely. I'm not breaking the law, endangering my family's welfare, or breaking my commitment to the public good for anyone's agenda.

From the AP, one of the union members stated:

"The union executives called for a strike, and we have to do what we have to do," McRae said on Manhattan's West Side.

Mr. or Ms. McRae, I hope someone sues you first.

This, ‘we have a right’ mentality is another one of those roots of all evil - teaching stupidity to people. Don’t make a moral decision, let us decide for you. Don’t live up to the commitment you have, not just to your employment contract, but to doing the greater good.

It will be interesting to see what happens when someone walking over the Brooklyn Bridge falls and gets hurt or killed; when someone freezes to death walking home on Christmas Eve. Everyone will blame someone else. Everyone will sue. I will put it where it lies, that man or woman transit operator (McRae?) who should have been on the “A, C, or E line” running the train.

Now, I do believe unions have a place. In the early to mid 1900's, yes. When employers abuse, harm, kill, and treat workers as slaves - yes. Solidarity (in Poland and other similarly styled freedom fighting groups elsewhere) - yes. Would I stand with them - yes. The AFL, CIO, TWA, CWA, Teamsters, SEIU - no way.

I was forced to be a union 'member' in two places I have worked. $1,000 a year out of my pocket for nothing. $1,000 a year to give people, who would otherwise be earning a clerk's salary, a salary equal to an executive. The reality they never understood is that you can throw a salary at anyone, but it doesn't make them an executive.

We don't like you - here's why

2005-12-22T16:35:00.000-05:00

More on the subject of Fr. Marek Bozek and St. Staislaus Kostka Church. The folks at Ad Majorem Dei Gloriam have been going on about the goings on in the St. Louis Archdiocese for quite a long time.

In their post, Bishop Leibrecht defends suspension of AWOL priest; they enumerate all the ways in which they feel Fr. Bozek is Satan incarnate. Among the reasons cited is a beautiful homily he delivered on the salvation of souls.

In the homily (click here to read it for as long as St. Agnes Cathedral keeps it on-line) he states:

How many times have you heard some Christians and Catholics say things like, "take it or leave it" or "go somewhere else if you don’t like it" or "you know the teachings, you cannot be Catholic and do what you are doing at the same time". There are many smart virgins nowadays who make everybody else feel so unwelcome in the Christian community. As a priest I often meet so called "fallen away" Catholics [w]ho were told to "go to hell" and they listened. They were and are struggling with one or another point of our Catholic faith or moral teachings; they were and are asking questions, admitting honestly that they are not 100% ready to meet the Bridegroom. They thought [t]hey have to fulfill all religious requirements in order to be invited, and so they left. And this is true foolishness.

The Ad Majoriam writers are exactly those people who tell everyone else to ‘go to hell’. That’s why they do not like the homily. Truth preached too close to home is dangerous.

They probably firmly believe in “Ex Ecclesia Nulla Salus” (Outside the [Roman Catholic] Church there is no salvation). Of course they believe what they wish, but since they are such sticklers for absolutes, now that Abp. Burke has excommunicated these people and has suppressed the parish, it is in effect, according to their laws, no longer “Roman” Catholic.

So I ask, why rail against the wind? These poor folks are now, to you, nothing more than abject mortal sinners in a schismatic church destined for hell. Why not rail against the Orthodox or any Protestant Church, whom, according to you are equally schismatic and destined for hell.

$9.5 million for your Abp makes you want to break out the broad axe of innuendo, detraction and calumny (also mortal sins as they are done with full knowledge) me thinks.

So it goes. I need not defend the St. Stan’s faithful. They do very well on their own. I simply point out what is obvious from Fr. Bozek’s homily.

We all sin, we all are imperfect, but continue to strive, continue to work, continue to hold people to the church. But we must not kill the seed that has been planted in each individual. We are not predestined to fall on rocky soil or among thorns. We are all intended for good soil. Woe to those who uproot and kill – for that is not our job.

Fr. Bozek's side

2005-12-18T01:25:00.000-05:00

As excepted from St. Louis Today:

For Bozek, the particulars of the battle are secondary. In fact, he believes Burke is on solid ground in the dispute.

"Legally, canonically speaking, he’s right," Bozek said. "The Holy See has said he’s right. Bozek mailed a letter to Burke on Friday. In it the priest said he wanted "to express respect and assure you that you will be indeed considered by me the Archbishop..."

Bozek’s decision to flout his superiors has more to do with a situation he labels "desperate" — that members of St. Stanislaus have not been able to take part in the sacraments in their own church for longer than a year because they lack a priest.

"I can’t imagine my life without the sacraments," he said. "And these people have gone without them for so long."

...

In his letter to Burke, Bozek wrote, "I believe that there are serious and grave reasons existing at the time that validate this step, which omits the usual process of priestly assignment."

On Friday morning, Bozek was relieved of his duties in Springfield by his bishop, John J. Leibrecht. In a statement issued by the St. Louis archdiocese, Leibrecht said Bozek "no longer has the status of a priest in good standing." The statement went on to say Burke was "considering what further canonical action to take."

"The salvation of souls"

The Rev. Thomas J. Reese, visiting scholar at Santa Clara University, said Bozek’s suspension meant that "he’s not authorized to act as a priest." If Bozek presides over any sacraments at St. Stanislaus, "they would be considered valid but illicit," said Reese.

He also said public excommunication was extremely unusual. Then again, he added, "Most priests would not go up against a bishop and do something like this."

In a statement Friday, Burke reminded St. Louis Catholics that to "participate knowingly and willingly in the celebration of the Mass by a suspended priest is gravely sinful."

At a press conference Saturday, St. Stanislaus spokesman, Roger Krasnicki called Burke’s language a "scare tactic" used to keep people from coming to the church. Krasnicki also said the board and Bozek had long conversations about the possible ramifications of their actions, and were "entirely and completely prepared for the consequences."

Board member William Bialczak said he "wouldn’t doubt that Archbishop Burke is going to excommunicate all of us."

Bozek also knows he may come off as high-minded. "My bishop told me I’m naive and idealistic, and I am," he said. "I’m 30 and I have the right to be. If there’s a time to be idealistic, it’s now. Jesus was idealistic. He did things that were illegal but right. If we give up on our ideals, what are we left with?"

To help explain his actions, Bozek quotes from part of Canon 1752, the final law in the Catholic church’s law code, which reads in part, "the salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes."

"I think it’s significant that the code ends that way," he said. "There are many canons, and I am breaking some of them. But to me, in that last canon, the word
‘supreme’ means it precedes all the other ones. To me, it’s about saving the souls of the people of St. Stanislaus."

About the Rev. Marek B. Bozek:

Born Dec. 18, 1974, in Zagan, Poland

Became an altar server at 10.

Attended a college seminary in Olsztyn, Poland, where he wrote two plays: “The Paraclete,” about the life of Jesus from the perspective of the Holy Spirit; and “Under Pontius Pilate,” a story Bozek says is about “what it’s like to condemn God,” set in the 20th century. “Under Pontius Pilate” was performed on television and still runs on Polish Catholic TV.

At 25, left Poland for Springfield, Mo., to continue studying for the priesthood; ordained two years later in the Springfield-Cape Girardeau diocese.

...

And see the Urban Review website for a completely different take on this.

...

By the way, I have witnessed what church closings do to people. They don't go to another denomination; they don't go to the 'cluster parish' or the new suburban parish. They simply do not go anymore. A very sad outcome when the salvation of souls is at stake. This is obedience for the sake of obedience, not for the building up of Christ's Church.

The church my father was baptized in and the one he grew up in were both closed and have been ransacked.

Roman Catholic - Orthodox Dialog and Primacy

2005-12-21T14:32:00.000-05:00

Check out Where the Eucharist is, there is the Catholic Church for some great insights.

In my very humble and unknowing opion, I think the PNCC would be of a like mind on such concepts as are presented. Our ecclesiology is much closer to the Orthodox.

Special thanks to la nouvelle theologie via the Pontificator.

By the way - I'd love to give a Biretta tip, but I cannot seem to find a good source for purchasing one. Advice?

Here we go again...

2005-12-18T00:10:00.000-05:00

In 1898, Bishop Michael Hoban of Scranton, Pennsylvania excommunicated Father Francis Hodur for serving the Polish immigrants of Pennsylvania’s coal mining region.

These hard working individuals would not bow to the Bishop’s demand that the lay directors of St. Stanislaus, Bishop and Martyr Church turn over the church’s assets to him. The people wanted God, they needed Jesus Christ, Father Hodur came to serve them.

Yesterday, Archbishop Raymond Burke of St. Louis, Missouri excommunicated Father Marek B. Bozek and the lay Board of Directors of St. Stanislaus Kostka Church for the very same reasons. Father Bozek came to serve the people in their need and to provide for them. He came to assure that they had access to the sacraments. Abp. Burke had previously placed the Directors under interdict.

How very sad that the re-styled Roman Catholic Church of today’s American Bishops, living in the “light” of Vatican II still resort to medieval demands for property, power, and obedience and uses tools such as the interdict and excommunications. Of course the American Bishops can resort to the old when convenient, just keep that Tridentine Mass out of their churches. They like the dancing, clowns, and the ok-gay crowd.

Anyone notice any parallels? Anyone notice that the great grandchildren of the Polish immigrants of the late 1800’s and early 1900’s will still not be bullied? Anyone notice the grand irony in all this (you have to know some history here)?

The irony is that St. Stanislaus Kostka in St. Louis was allowed to be a lay led and controlled parish and the seat of the Polish ministry in St. Louis in the late 1800’s exactly to prevent what happened in Scranton from happening there. It took 107 years for Abp. Burke to get around to getting rid of those stubborn Poles. And who says history does not repeat itself?

Even the Abp’s statement, reprinted below, smacks of the same labeling that occurred back then (Fr. Bozek is an irregular priest, "We must not, however, permit Satan to steal our joy at the preparation for Christmas and the celebration of the Birth of Our Lord Jesus."). At least he is not irregular in terms of his sexuality or proclivity to destroying children’s lives. And who exactly is Satan? Who is casting the first label?

To the people of St. Stanislaus I offer my words of encouragement. Your ancestors’ stood strong. You are a prophetic gift to the church. The old Polish National Alliance motto applies to you: w jedności siła – In unity there is strength.

Fr. Bozek, Fr. Hodur burned the writ of excommunication and threw the ashes in a brook behind the church. I advise you do the same.

To Abp. Burke (as if he cares), I offer my prayers. Good management was summed up very well by Rupertus Meldenius (attributed sometimes to St. Augustine):

In necessariis unitas, In dubiis libertas, In omnibus autem caritas.
In essentials unity, In doubtful things liberty, But in all things love.

By the way, Pope Benedict would know this very well since he identifies with Augustinian truths so well. Just mention the "Friedensspruch" or "Peace Saying" to him at your ad limina.

For the Roman Catholic citation see John XXIII - Ad Petri cathedram of 1959 (quotation from paragraph 72):

But the common saying, expressed in various ways and attributed to various authors, must be recalled with approval: in essentials, unity; in doubtful matters, liberty; in all things, charity.

Below is Abp. Burke’s statement from the St. Louis Diocesan newspaper.

December 16, 2005

The deep wound of schism in the archdiocese
by Archbishop Raymond L. Burke

Introduction

I write, with heavy heart, about a situation which I, as bishop, had hoped that I would never have to address. I refer to the recent break with the communion of the Roman Catholic Church on the part of the board of directors of the civil corporation of St. Stanislaus Kostka Parish in the City of St. Louis, and on the part of the priest from the Diocese of Springfield-Cape Girardeau, whom they have hired to serve them.

It saddens me, in particular, to address such a deep wound to the Church in our archdiocese in these days of our final preparation for the celebration of the Birth of Our Lord on Christmas. The fact of the schism, however, must be addressed by me now, because it has immediate effects in the whole Church, especially the Archdiocese of St. Louis. The priest in question has informed me that he will begin his service at St. Stanislaus Kostka Church on Christmas Eve.

As archbishop, it is my responsibility to explain the situation to all of the faithful of the archdiocese, who are so deeply affected by what has happened, in order that they not be subjected to further confusion and division, that they not be deceived about the lawfulness and validity of sacraments celebrated by the schismatic priest and that they pray for the reconciliation of those who gone into schism.

Schism

Schism is "the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him" (can. 751). It is the repudiation of the authority which Christ conferred upon St. Peter and the other Apostles in communion with him, and their successors. It, therefore, involves not only a premeditated and most grave act of disobedience to the authority of the Roman Pontiff and the bishops in the communion with him, but also a certain denial of an integral part of the Catholic faith, that is, the apostolic mark of the Church. In other words, those who choose to go into schism believe that they can be the Church without the pastoral teaching, ministration of the sacraments and governance of the Apostles and their successors.

In the case of the board of directors of the civil corporation of St. Stanislaus Kostka Parish, the act of disobedience involves directly not only the archbishop of St. Louis but also the Apostolic See. They have rejected both my direction and the direction of the Apostolic See.

At the beginning of my service as archbishop of St. Louis on Jan. 26, 2004, I was obliged to address the structure of the civil corporation of St. Stanislaus Kostka Parish, in order that it be in conformity with universal Church law which demands that the form of civil corporation respect the office of the archbishop and pastor of the parish. Because the bylaws of the civil corporation of St. Stanislaus Kostka Parish had been altered to eliminate any recognition of the authority of the archbishop and
pastor, my predecessor, then-Archbishop Justin Rigali, had taken the proper steps to rectify the matter. In the meantime, he was transferred to the Archdiocese of Philadelphia, and, therefore, it was my responsibility, as his successor, to complete the necessary work which he had begun for the good of the faithful of St. Stanislaus Kostka Parish and of the whole archdiocese.

From the very beginning of my service, the members of the board of directors of the civil corporation have refused to obey my directives and, in fact, made appeal to the Apostolic See against my directives to them. The appeal was made to the Holy Father’s Congregation for the Clergy, which is competent in such matters. The Congregation for the Clergy responded to the board of directors, strongly directing them to comply with my directives. When the board of directors refused to obey either my directives or the directives of the Apostolic See, I was obliged to impose the penalty of interdict, in the hope that the members of the board would recognize the error of their way and repent. I have insisted with the members of the board of directors that the way to unity and, therefore, peace is obedience to our lawful superiors in the Church, that is, the Holy Father’s Congregation for the Clergy.

Conflict with the Roman Catholic Church

Some have understood that the conflict of the members of the board of directors of the civil corporation of St. Stanislaus Kostka Parish and of those who follow them is with me personally. Such is clearly not the case, as the decision of the Congregation for the Clergy indicated. Their conflict is with the Roman Catholic Church. It is a conflict which several of my predecessors addressed in their time. The members of the board of directors refuse to accept the governance of the parish by the Roman Catholic Church, insisting that they remain devout Roman Catholics by governing the parish themselves. They have, thereby, broken the bond of communion with the Apostolic See and the Archdiocese of St. Louis.

Some have understood the object of the conflict to be power and money. Such is also
clearly not the case. The object of the conflict is obedience, the obedience we all owe to the Apostolic teaching and discipline of the Church.

The power in question belongs to Christ alone, who continues to guide the Church through those who act in His person as shepherd and head of the flock, in virtue of the Sacrament of Holy Orders and the jurisdiction conferred by the Holy Father, the Vicar of Christ on earth, and the bishops in communion with the Holy Father. It is precisely when we place ourselves above Christ and His authority in the Church that we introduce division into the Body of Christ.

Regarding money, there has never been a question that the money and all the other temporal goods of the parish belong to the parish, as is the case with every other parish in the archdiocese. I have no authority to seize the funds of any parish for any purpose, no matter how noble. My interest in the right ordering of parish life at St. Stanislaus Kostka Parish involves money only to the extent that it includes the stewardship of the goods of the parish, according to ecclesiastical and civil law, and the vigilance over the administration of the temporal goods of the parish, so that they are used for the good of the parish. For that reason, from the beginning, I have insisted that a public audit of the parish’s goods be conducted, so that there could be
no question of any misappropriation of the parish’s goods.

Act of schism

The act of schism, committed by the board of directors of the civil corporation of St. Stanislaus Kostka Parish, was the hiring of a suspended priest, that is a priest who is not in good standing in the Church, for the purpose of attempting to celebrate the sacraments and sacramentals at St. Stanislaus Kostka Church. The priest in question, Father Marek B. Bozek, a priest of the Diocese of Springfield-Cape Girardeau, has left his priestly office of assistant pastor of St. Agnes Cathedral in Springfield against the explicit direction of his bishop, the Most Reverend John J.
Leibrecht, and after Bishop Leibrecht had explained to him more than once the gravity of his action and its consequences.

The fact of the matter is that only a priest who is not in good standing would agree to employment by a group of parishioners without the appointment of the diocesan bishop, that is, a group of parishioners who are breaking communion with the Church. All priests serve in communion with the diocesan bishop who serves in communion with the Roman Pontiff. When Father Bozek left his assignment without his bishop’s permission, he was rightly suspended. The penalty of suspension prohibits him from the exercise of his priestly office (cf. can. 1333, §1).

A priest, who knowingly and willingly chooses to attempt to exercise priestly ministry outside of the communion of the Church and, thereby, assists and encourages others in breaking communion with the Church, clearly also commits the ecclesiastical crime of schism. To be clear, it is not only the members of the board of directors of the civil corporation of St. Stanislaus Kostka Parish who are in schism, but also the priest whom they have presumed to hire and who has agreed to be hired.

In the secular media, it has been suggested that Bishop Leibrecht, more than once,
asked me to accept Father Bozek for assignment to St. Stanislaus Kostka Parish, but that I stubbornly refused. The suggestion is totally false. Bishop Leibrecht informed me immediately when he learned from Father Bozek about his intention to accept employment by the board of directors of the civil corporation of St. Stanislaus Kostka Parish. Bishop Leibrecht assured me that he had not given Father Bozek any permission to pursue a position at St. Stanislaus Kostka Parish and that, on the contrary, he was insisting that Father Bozek remain faithful to the exercise of his priestly office at St. Agnes Cathedral.

Father Bozek remains a priest of the Diocese of Springfield-Cape Girardeau. Bishop Leibrecht as bishop of Springfield-Cape Girardeau has made it abundantly clear that he desires Father Bozek to return to his diocese immediately, in order to be reconciled. It is my prayer that Father Bozek will respond to Bishop Leibrecht’s direction, in accord with the promise of obedience, which he made, in Bishop Leibrecht’s hands, to Bishop Leibrecht and his successors on the day of his ordination. Please pray for the same intention.

Consequences of schism

Those who commit the ecclesiastical crime of schism incur automatically the penalty of excommunication (cf. can. 1364, §1; and 1314). The excommunicated person is forbidden "to have any ministerial participation in celebrating the Sacrifice of the Eucharist or any other ceremonies of worship whatsoever" (can. 1331, §1, 1º); "to celebrate the sacraments or sacramentals, and to receive the sacraments" (can. 1331, §1, 2º); and "to exercise any ecclesiastical offices, ministries or functions whatsoever or to place acts of governance" (can. 1331, §1, 3º). The various elements of the penalty underline the fact that the party in question has broken communion with the Church. The prohibition of receiving the sacraments or sacramentals is suspended when the party under sanction is in danger of death, given that he is otherwise properly disposed (cf. can. 1352, §1).

Although the excommunication is incurred automatically, it is my duty as the diocesan bishop in whose jurisdiction the act of schism has taken place to declare the excommunication, after I have made certain that the parties in question have understood the gravity of their act and its most serious consequences (cf. cann. 1717-1719). It has been made clear to me for some time that the members of the board of directors of the civil corporation of St. Stanislaus Kostka Parish have understood that the action of hiring a priest who is not in good standing in the Church to serve them carried with it the penalty of excommunication. Over the months since the imposition of the penalty of interdict, it has been my hope that the members of the board of directors would seek reconciliation. Also, I have renewed several times my offer to execute civil legal documents to guarantee what is already guaranteed by Church discipline, namely, the ownership of the temporal goods of St. Stanislaus Kostka Parish as a personal parish for faithful of Polish language or heritage. The
members of the board of directors, however, have insisted on their governance of the parish, even if, at the same time, they have asserted their desire to be part of the Roman Catholic Church. Having attempted to address the situation through fraternal correction and other means of pastoral solicitude, including the pastoral visit of the Most Reverend Ryszard Karpinski, auxiliary bishop of Lublin in Poland and the delegate of the Polish Conference of Bishops for Polish faithful living outside their homeland, now I must declare that the latest action of the members of the board of directors constitutes schism, carrying with it the automatic penalty of excommunication (cf. can. 1341).

The ordained priest who goes into schism, in addition to being bound by the above-listed prohibitions, is also rendered irregular for the exercise of Holy Orders (cf. can. 1044, §1, 2º). In other words, he may not exercise the Sacrament of Holy Orders which he has received. Any Mass celebrated by a suspended and excommunicated priest is valid, but illicit. To knowingly and willingly celebrate the Holy Mass, when one is legitimately prohibited from doing so, is a most grave sin. A priest under the penalty of excommunication does not give valid sacramental absolution (cf. can. 966, §1). Neither can he validly officiate at a wedding (cf. can. 1108, §1).

The celebration of the Sacrament of Confirmation by a schismatic priest is invalid because he no longer has any faculty to do so, either by universal Church law or the granting of the faculty by the diocesan bishop (cf. can. 882). Baptism and the Anointing of the Sick are conferred validly but not licitly (cf. cann. 862; and 1003, §§1-2).

The faithful who approach a schismatic priest for the reception of the sacraments, except in the case of danger of death, commit a mortal sin. All of the faithful of the archdiocese should guard against any participation in the attempt to celebrate the sacraments or sacramentals at St. Stanislaus Kostka Church. Also, they should caution visitors and others who are unaware of the status of St. Stanislaus Kostka Parish, lest they unknowingly participate in the schismatic acts.

Finally, since the civil legal control of St. Stanislaus Kostka Parish belongs exclusively to the members of the board of directors of the civil corporation and they have chosen to lead the members of the parish into schism, I will be obliged to suppress St. Stanislaus Kostka Parish. It is not possible for St. Stanislaus Kostka Parish to remain a parish of the Archdiocese of St. Louis and, at the same time, to operate completely independently of the Apostolic See and the Archdiocese of St. Louis.

Conclusion

As I wrote at the beginning, my heart is heavy in writing to you about the break of communion with the Church by our brothers and sisters at St. Stanislaus Kostka Parish, most especially at the Holy Seasons of Advent and Christmas. We must not, however, permit Satan to steal our joy at the preparation for Christmas and the celebration of the Birth of Our Lord Jesus. Let, rather, the mystery of the Incarnation, which we will celebrate with deepest joy on Christmas Day and throughout the Christmas Season be the source of our renewed prayers for the reconciliation of the members of the board of directors, of those who support them, and of Father Marek Bozek.

On Dec. 17, we will begin the final days of our preparation for the Solemnity of the Birth of Our Lord Jesus Christ. On each day, from Dec. 17 to Dec. 24, we will salute Christ our Savior by one of the ancient and beautiful titles given to the long-awaited Messiah. The last of the titles is Emmanuel. It contains all the other titles, for it means: God with us. Let us, through the intercession of Our Lady of Czestochowa, implore our Lord Jesus Christ, the Divine Mercy, on behalf of the reconciliation of those who have gone into schism. Christ, Divine Mercy Incarnate, accomplishes all things. Let us place the dolorous situation of St. Stanislaus Kostka Parish into all-merciful and loving heart.

These are days of strong grace in the Church. May we keep them with deepest faith and so obtain the grace of being fittingly prepared for the great celebration of the Birth of our Savior. Through the observance of these final days of Advent, may many graces come to our homes and our archdiocese, uniting us in the peace which Christ brought to the world at His Birth.

End-note: This one will get some comments I think...

Fourth Sunday of Advent - To the only wise God

2005-12-17T11:19:00.000-05:00

To the only wise God, through Jesus Christ be glory forever and ever!

My family in Christ,

Glory to God for His wisdom. Glory to God for His mercy.

God gives David a message: I have my own plans and who are you to take charge? Look at what I have done for you and how, through you, my plan of salvation will be fulfilled. I will raise up and heir to you who will be king forever.

God tells us through Isaiah 55:8-9: "My ways are not your ways, and my thoughts are not your thoughts; but just as the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts."

There is no contradiction or lack of knowing in God, but there is finite understanding in us. God is perfection, our knowledge is transitory and limited.

Today we held our semi-annual penance service. At every Holy Mass our Church imparts penance and absolution after you pause to reflect on your sinfulness and privately confess to God. Do you do a good job every week? Do you focus on those recurrent sins in your life? Do you formally tell God, “I am sorry, I did wrong, I hurt You, please forgive me?” Are you serious in acknowledging God as Father and in understanding that you are made to love Him above all?

Today was the way we try to get ourselves back on track, to remember those ways we offend God and hurt our brothers and sisters. Did you know that those reflections were in our pew missals? Good practice – get here early and read those reflections.

My sisters and brothers,

This was indeed a mysterious week. We are sad at the death of our Bishop, Casimir Grotnik. At the same time, we recognize our joy that the Lord has rescued Him and is now holding him in His arms. Bishop Grotnik will hear the words: ‘Come to me good and faithful servant.’

Why did he have to suffer so much? Why in the face of suffering, was he so filled with love and generosity?

I tell you, from personal experience, it is so difficult not to question God. It is also difficult to see our suffering as so much less than the suffering Jesus Christ endured for our salvation.

In the book of Job, Job remains faithful to God. He does not turn on Him in the face of horrendous suffering. But he does question why. When God comes to him and his friends God is very clear:

Then the LORD addressed Job out of the storm and said: Who is this that obscures divine plans with words of ignorance? Gird up your loins now, like a man; I will question you, and you tell me the answers! Where were you when I founded the earth? Tell me, if you have understanding. Who determined its size; do you know? Who stretched out the measuring line for it? Into what were its pedestals sunk, and who laid the cornerstone?

God goes on to question him through two chapters. In summary God is saying: “What do you know?”

Our answer must be: “Nothing! You are God!”

Like Mary, we must respond to God with the willingness to take on all God asks of us. To accept suffering with joy, to be humble, to thank Him for the blessings we have received, and to know God is our Lord and master.

And … Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.”

Let us pray that along with Mary we may answer, as we wake each morning, "May it be done to me according to your word.”

Amen.

Third Sunday of Advent - My Soul Rejoices in my God

2005-12-09T22:59:00.000-05:00

The scripture passages and Gospel for today: Beautiful, absolutely beautiful. Clear and unambiguous, great and heroic.

My brothers and sisters in Christ,

This day is the third Sunday in Advent. We draw ever closer to His coming. The anticipation grows and we want to cry out, “My soul rejoices in my God.”

The beauty of the first reading is its simultaneous anticipation and in our knowing its fulfillment in Jesus Christ.

When we read or listen to these passages we know how they apply. There is however an important insight - these prophecies apply to us.

God has indeed anointed us. By our baptism and confirmation He sends us bring glad tidings to the poor, to heal the brokenhearted, to proclaim liberty to the captives, and release to the prisoners, to announce a year of favor from the LORD, and a day of vindication by our God.

The day of vindication has come and is coming. We will commemorate that magnificent day in two short weeks. Today, and on that day, we must renew our pledge to live lives worthy of God’s magnificent gift - the gift of eternal life with Him.

Isaiah tells us to rejoice heartily in the LORD, in our God who is the joy of our soul; for he has clothed us with a robe of salvation, and wrapped us in a mantle of justice.

The Lord GOD made justice and praise spring up before all the nations. He sent us His only Son, Jesus. Jesus purchased our salvation and left us with a mandate.

We go forward with that mandate and we, with Paul, rejoice always. We pray without ceasing. In all circumstances we give thanks, for this is the will of God for us in Christ Jesus. We do not quench the Spirit nor despise prophetic utterances. We test everything; retaining what is good. We refrain from every kind of evil.

Paul tells us that the one who calls us is faithful.

John knew this. He had no fear of the lawyers, scholars, and bureaucrats. He did not wilt in the face of the powerful, for his power, like yours and mine, comes from the One. It comes from God who is all in all our light and salvation, our Father and Lord.

Like John, we must go forth from this place. We must go forth for testimony, to testify to the light, so that all might believe through us. On our own we are not the light, but we must, by our presence here and by our lives out there, testify to the light. Testify to the truth of Jesus and to His one, holy, catholic, and apostolic Church.

This must be our testimony in the face of our family, friends, and co-workers; the public, those who hate God and who especially hate Christianity. When they ask you: “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?” You must say: “I am the voice of one crying out in the desert, ‘make straight the way of the Lord.’ There is one who is returning, one you do not recognize,” who will as John proclaims, take up His winnowing fan to clear his threshing floor and to gather the wheat into his barn.

Holy Liturgies on the Death of the Rt. Rev. Dr. Casimir J. Grotnik

2005-12-16T14:15:00.000-05:00

I am home again after spending two days at our Diocesan Seat in Scranton, Pennsylvania.

On Wednesday evening a solemn vespers service was held. The Most Rev. Robert M. Nemkovich, our Prime Bishop, presided, assisted by the Senior Priest, priests, and deacons of the church. The Senior Priest of my seniorate, the Very Rev. Walter Madej, gave the homily.

It was a wonderful message that put before us the great gifts of the Holy Spirit offered to those called to the service of the Church. These gifts do not preclude suffering or sacrifice, but take that effective sacrifice as an offering for our people.

Bishop Grotnik had both great joys and great suffering. The greatness of his heart, his generosity, his love for his people and his clergy, the welcoming reality he lived and practiced were the reality that came from his joys and sufferings.

On Thursday morning the clergy of the church sung Mattins which was then followed the Holy Funeral Mass. Bishop Grotnik had and Prime Bishop Nemkovich has a wonderful talent and gift for music. The solemnity of the traditional liturgy of the Church coupled with the love and warmth of our time together before God, remembering and praying for our dear Bishop, was everything Bishop Grotnik struggled to preserve and engender within our Church.

Needless to say, the choir of St. Stanislaus Cathedral and the planning and preparations that were overseen by Fr. Anthony Mikovsky were true expressions of love for our dear Bishop.

I shall miss my spiritual father greatly and I have already seen and experienced the power of his intercession before the Lord. With the confidence the Catholic/Christian faith offers I know he is with our Father in heaven.

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As an aside, as I was in thought after Holy Communion I looked over at the portrait of our first Bishop, Francis Hodur. Bishop Hodur was watching over the body of Bishop Grotnik, and could not help but think that Bishop Grotnik is now with Bishop Hodur, whom he spent many years researching and writing about.

...

Eternal rest grant onto him O Lord! Also, please pray for his wife Krystyna, his children, and grandchildren.

More survey results...

2005-12-16T14:49:00.000-05:00

More results from another interestinmg survey. The results of the other bloggers I read can be seen at Pontifications or at Bonfire of the Vanities.

And now...

You scored as Traditional Catholic. You look at the great piety and holiness of the Church before the Second Vatican Council and the decay of belief and practice since then, and see that much of the decline is due to failed reforms based on the "Spirit of the Council". You regret the loss of vast numbers of Religious and Ordained clergy and the widely diverging celebrations of the Mass of Pope Paul VI, which often don't even seem to be Catholic anymore. You are helping to rebuild this past culture in one of the many new Traditional Latin Mass communities or attend Eastern Catholic Divine Liturgy. You seek refuge from the world of pornography, recreational drugs, violence, and materialism. You are an articulate, confident, committed, and intelligent Catholic.

But do you support legitimate reform of the Church, and are you willing to submit to the directives of the Second Vatican Council? Will you cooperate responsibly with others who are not part of the Traditional community?

Traditional Catholic

93%

Radical Catholic

67%

Neo-Conservative Catholic

40%

Evangelical Catholic

38%

New Catholic

38%

Liberal Catholic

31%

Lukewarm Catholic

What is your style of American Catholicism?
created with QuizFarm.com

Let the Crusade Begin!

2005-12-12T12:59:00.000-05:00

In light of my post below, I offer the following image compliments of Traditional Catholic Designs.

Note, do not take this seriously beyond the fact that our active evangelization must be a crusade. Time to take seriously the command to put on the armor of Christ.

Denial keeps flowing

2005-12-12T12:39:00.000-05:00

A profound bow to Fr. Martin Fox over at Bonfire of the Vanities for his article "The Islamic Threat: same as it ever was"

The words of Paul to Timothy are not 'more' true today, but just as true, because the human heart becomes blinded to its desire for the one true God and covers that desire with words that sound sweet but will taste bitter.

To wit:

I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power: proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching. For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths.

We all want to believe in the good motives of people and want them to be able to relate to us. In doing this we often try to morph others into the person we think they should be. They become a 'kind of Christian'. An examination of the basic facts often destroys that fallacy.

The basic fact is there is no alternate Christianity. There is only one Jesus Christ who is not Buddha, Mohammed, Siddhartha, or Lao-Tse. None of these are God, but Jesus Christ. None provides us with salvation, but Jesus Christ.

To be true to truth, to bear it and proclaim it, we are required to proclaim Christ as true God and true man who purchased for all, by his blood, eternal life in heaven. Of this we are certain, of this we are required to preach and baptize.

Denial is not just a river in Egypt

2005-12-12T10:44:00.000-05:00

From today's BBC:

Abortion 'leaves mental legacy'

Some find abortion difficult to cope with An abortion can cause five years of mental anguish, anxiety, guilt and even shame, a BMC Medicine study suggests.

See the entire article by clicking here...

And from the ‘can't see the forest for the trees’ department, the abortion (death) providers are astonished because very few people come back to them for counseling.

In their land of make believe women would normally say: "Look, I feel bad because I killed my child, so why don't I go back to the scene of the crime so I can feel better about myself."