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Bishop Wuerl's Sex Program
Catholic Vision of Love
The Catholic Vision of Love was developed by Bishop Donald Wuerl of the Pittsburgh diocese and published by Our Sunday Visitor. It is primarily an outline for sex education that relies on such materials as Patricia Miller's In God's Image video sex program to complete the lessons.
As with all sex education programs it is important for parents to see the complete content of the program, including the supplemental materials and films that will be used with it. It is of utmost importance to take into consideration the environment from which this program was created and the author's mindset when dealing with such subject matter.
For years Wuerl, when Bishop of Pittsburgh had allowed Masses for the "Dignity" (homosexuals) group in his diocese. The Pittsburgh Dignity group had also announced that they had prepared a Liturgy whereby homosexual couples could participate in a "union rite." Also, for many years, one of Bishop Wuerl's master catechists for the Pittsburgh Diocese, Sr. Marguerite Kropinak had also been chaplain for the Dignity group, and staff member of their newsletter, Profiles in which was published their "Statement of Position and Purpose" which reads, in part, as follows:
We believe that gay men and lesbian women can express their
sexuality in a manner that is consonant with Christ's teaching.
We believe that we can express our sexuality physically in a
unitive manner that is loving, life giving and life affirming.
We believe that all sexuality should be exercised in an
ethically responsible and unselfish way.
It is from this environment that the Catholic Vision of Love program was born. As a result it is full of shallow and vague messages which could easily be defined as advancing the above perverse "lifestyle" rather than Catholic Truth. This is not a program that will build character and help a child live a chaste life, but one that will make him look at every aspect of his life and of the Church's teaching as sexual. As Catholics, we are called to "walk in the spirit...and not fulfill the lusts of the flesh" (Gal: 16).
Acting contrary to this belief, homosexuals and pedophiles strive to present the desires of the flesh as compatible with spiritual life. The less than 100 page Catholic Vision of Love guidelines for the kindergarten to grade 8 program and the accompanying outlines are replete with short confusing statements or those with double meanings. Note the following vague statement which could be interpreted any number of ways: "Christian teaching about sexuality is true and it is liberating . It heartens people to live their lives with generous love in furthering the basic good things for the sake of which God has made us sexual beings (Catholic Vision of Love Guidelines, p. 2).
A homosexual activist or pedophile searching for new prey could easily define this and many program statements to suit their own purposes. Homosexuals have been organized in the Pittsburgh diocese since the 1960's and these people seem attracted to positions where they have access to youth. Homosexuals know there is no better place to further their "lifestyles" then through sex education in the schools? In defining "sexuality" Catholic Vision of Love gives the following nebulous meaning:
We are sexual beings....The dynamism associated with being
sexual in this broader sense extends to all areas of
life....sexuality speaks of all the emotional and affective ties
that tend to bind human beings together in many kinds of
friendships and affectionate concerns.
In its narrower sense, sexuality refers either to the biological
aspects of being male or female...or activities, emotions,
feelings, or indeed anything clearly related to genital sexual
activity or sexual pleasure [Catholic Vision of Love
Guidelines, p. 30].
In this definition, there is no mention of "man and woman," no reference to "fruitfulness and procreation" as the Church teaches. The mentality fostered throughout is that people of all ages are "sexual beings" not spiritual as the Church teaches. Thus, the program is not teaching the youth to walk according to the spirit, but is fostering a mentality toward lust.
Bishop Fulton Sheen said that, "Lust is a shifting of the center of personality from the spirit to the flesh." And St. Paul warns: "For they that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit. For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace. Because the wisdom of the flesh is an
enemy to God...And they who are in the flesh, cannot please God. (Rom: 8:5-8).
One finds that the Catholic Vision of Love also relates the most reverenced and holy aspect of our Faith, the Holy Eucharist, to sex and sexuality. In teaching about receiving the Holy Eucharist "in our hands" (no mention of tongue) one of the program's lessons states that: "This close relationship enables us to piece together the puzzle of life, love, and sexuality" (Outline, "Jesus and Our Lives," grades 5-
8, p. 6). What could be the reason for instructing youth to think about their sexuality when receiving our Holy Lord?
Even though sin is mentioned, the importance of sex is stressed as in the following: "Our Lord does teach that some sexual activity is wrong and sinful. Sex is important. It should not be treated as something unimportant or used dishonestly" (Outline "Jesus Teaches us the Ways of Life," grades 5-8, p. 3). Couldn't this also be expressing the "Dignity" belief mentioned earlier, that all sexuality be exercised in an "ethically responsible and unselfish way"?
As with most sex education programs, the content of the program will depend largely on the individual teachers, how they are trained, and the kind of supplemental materials they will use. A major part of the Catholic Vision of Love program is the "Media Options," the supplementary videos and film-strips listed in the guidelines. Over 100 fims are listed for grades 5-8 mostly on topics found in all sex education programs, films on sex and body changes, self esteem, decision making, AIDS and homosexuality. Other topics include some religious themes, the Holy Father John Paul II in Denver and Mother Teresa. Thus, the main part of many classroom lessons will center on the teacher's choice of video lessons. And who has viewed all these videos that make up the bulk of the program to see what message will be presented?
Among the many "Media Options" is a series of videos produced by the Protestant psychologist James Dobson whose teen sex education book, Preparing for Adolescence, teaches that the Bible is "silent" on masturbation and then says masturbation "is normal...it does not cause disease, it does not produce babies [p. 86-87]." Furthermore, the book lists teen pregnancy under "Venereal Disease" (p. 84). Also listed is Concordia , a Lutheran publishing group which has long been recommended by SIECUS (Sex Information and Education Council of the United States). Their materials, geared for the 3 – 5 year olds, are very explicit and graphic.
Of grave concern also is the listing of the controversial In God's Image, a video program produced by Franciscan Communications and featuring the author, Patricia Miller (aka Patricia Martens Miller). She is a member of AASECT (American Association of Sex Educators, Counselors and Therapists) and has her sex education certification from this organization which is the certifying arm of Planned Parenthood. Certification comes through Planned Parenthood sponsored "Sexual Attitude Reassessment," (SAR) training programs which consist in part of explicit films being shown simultaneously on the walls around the room depicting a variety of sexual acts both heterosexual and homosexual. Such training is calculated to change attitudes by breaking down all sense of modesty and reticence. It is used to "desensitize and resensitize participants about the full range of sexual behavior" (SAR training brochure) and serves to give credence to homosexual acts as just another form of sexual expression. (Speaking of SAR, it is important to note that Dr. Uricchio, who was on the Catholic Vision of Love advisory committee, has also been linked with the SAR workshop.)
The inclusion of Patricia Miller's materials in the Catholic Vision of Love program is significant because Miller also puts on Human Sexuality workshops to train principals, directors of religious education, and teachers how and what to teach in sex education. In a Baltimore, Maryland workshop, she scandalized our Blessed Lord by drawing attention to His private parts explicitly by name. Directing her attention to nuns in the audience, she referred to them getting "turned on" (sexually aroused) by a movie actor. Among other group activities, Miller had all attendees complete a personal "sexual comfort" survey. In Houston, Texas, Miller spoke of the "double wrong" of having pre-marital sexual relations and not using
contraceptives.
Miller also promotes an unhealthy acceptance of homosexuality as a valid lifestyle and encourages educators to accept homosexuals as teachers. Anyone who has followed sex education programs in public and Catholic schools learn that it is the
combination of teacher training and the use of films that will have the most impact with regard to changing attitudes and behaviors of students. Catholic Vision of Love is no different. Will those giving the in-service training for teachers be those who have been trained by Patricia Miller or someone like her -- say Sr. Marguerite Kropinak? Who will know?
Fr. Frank J. Hoffman, J.C.D., chaplain to Warwick House, Pittsburgh's Opus Dei headquarters (located next door to Bishop Wuerl's residence) was listed as an editor for Catholic Vision of Love's "Talking to Youth About Sexuality: A Parent's Guide" along with Mike Aquilina, General Editor for the Pittsburgh Catholic and Fr. Kris Stubna, Secretary for Education for the Pittsburgh diacese. Fr. Hoffman also gave his approval for Catholic Vision of Love Guidelines. When he was confronted by one parent/teacher, Fr. Hoffman claimed he never saw the teachers' manual, the 26 page video/media list or the program.
The Catholic Vision of Love, like all sex education is not exclusively academic and unemotional as is mathematics. It invades a very personal realm, affects the emotions and stirs passions. It does not feed the intellect but stirs curiosities. Sex education gradually desensitizes youth, profaning what should be reverenced, and
publicizing and making commonplace the conjugal mystery that should be reserved for marriage. It isolates sex from true love. This is why it is so important for parents to insist that sex education must be fully returned to the family with the protection of the home as is called for in the 1995 Vatican document, Truth and Meaning of Human Sexuality: Guidelines for Education Within the Family.
Bishop Wuerl claims his Catholic Vision of Love has Vatican approval. However, in a letter from Cardinal Sanchez of the Pontifical Congregation for the Family, (credited with giving such approval) Cardinal Sanchez admitted he had not seen the entire program. One's sexuality, not spirituality is the focus of the program. Students are being taught about "living their sexuality" instead of living their Faith. How will a child be able to defend himself against homosexual/ pedophile advances when his only defense, innocence and purity, are destroyed in Catholic classrooms?
Parents are waking up all over the United States to the dangers of sex education and not only recognizing it as sexual child abuse, but becoming aware of the influence homosexual pedophiles have on such programs. Thus, it is urgent that our hierarchy call for a moratorium on the publication and dissemination of this program and all programs. The Truth and Meaning of Human Sexuality: Guidelines for Education Within the Family did not say that each bishop was to write his own sex education ticket! It put that responsibility on parents -- not bishops, not diocesan "experts" and not teachers.
Donald Wuerl as Bishop and his "Magnificent Obsession"
In February 1988, Pittsburgh Catholics looked forward to the appointment of Donald Wuerl as the 11th Bishop of this ethnically rich, traditionally-based community. This former "blue-collar" town had longed for a return to the roots of its Catholic heritage which was already being subtly but persistently overtaken by the modernist establishment. But instead of the situation getting better, things got worse.
In the Catholic schools and CCD programs the message of salvation runs secondary to the "social gospel." Catechists are educated in the latest innovative theories taught by education "experts" and children, for the most part, have no foundation in authentic catechesis.
Some members of the clergy seem to regard their vocation as a nine to five job, while other priests appear so overburdened with responsibilities and concerns about meeting financial obligations in their parishes, such as paying the diocesan tax, "Parish Share," that they have little time for evangelization. Some priests are hesitant to speak out on critically important moral issues such as abortion, contraception, pre-marital sex, adultery and homosexuality, perhaps out of fear of diocesan censure.
For years, Catholic parents have trusted that others would aid them in fostering religious education for their children and naturally turned to parochial schools for support. More and more of these same parents have come to the realization that the majority of Catholic schools are "Catholic" in name only and in fact, can be more detrimental to the spiritual lives of their children than some of the public schools!
In this age of false ecumenism, children have little concept of the major differences existing between Catholicism and other denominations and religions. In March of 1964, Pittsburgh Bishop John Wright established the Ecumenical Commission and years later, the "fruits" of this effort were manifested. (See Randy Engel's book, Rite of Sodomy on the homosexual network and Bishop John Wright).
A look at the 1987-1988 CCD catalog on courses and catechists provides valuable insight into the reality of this pernicious attack on the Faith. Listed under a profile of "Master Catechists" (trainers of diocesan school teachers) were: Sr. Rita Harasiuk, RSM, a follower of the same "Creation-Centered Spirituality" promoted by former Dominican priest, Matthew Fox. Fr. Fox worked with a woman named Starhawk, a self professed witch. He was silenced by the Vatican and has since left the Church to join a Protestant denomination. On numerous occasions, Matthew Fox was a guest on "Amplify," an ecumenical radio program hosted by diocesan spokesman, Fr. Ron Lengwin (deceased at a young age).
Susan Mink included in the diocesan directory of catechists, was identified as a member of Women/Church and the National Catholic Educational Association (NCEA). Theresa Orlando, also a Women/Church member served as "consultant" for Sadlier Publishing Company, a major publisher of "religion" texts.
Sr. Marguerite Kropinak, CSJ, not only worked as a master catechist but also served as chaplain of the homosexual group, Dignity. She was also the National Coordinator of SIGMA (Sisters in Gay Ministry Associated). Sr. Kropinak co-authored (with Matthew Fox, Jeannine Gramick and others) A Challenge to Love -- Gay and Lesbian Catholics in the Church. She was also credited with match-making homosexual couples in Dignity. Wuerl chose her to serve as Parish Social Ministry Director of Catholic Charities.
Rev. Garrett Dorsey, Master Catechist, is a member of the Association of Pittsburgh Priests (APP), an organization which openly dissents from Church teaching. Other diocesan approved Master Catechists were pastors of Protestant churches and non-Christians -- an Iman from an Islamic church, a rabbi, the chairperson from the Baha'i Spiritual Assembly and a teacher of Buddhism and Hinduism.
Catholic school students fare no better than the CCD students in being catechized in the Faith. Faulty "religion" texts subtly undermine authentic instruction with the implementation of catechesis which either deletes or distorts Catholic teachings. Scripture is frequently referred to as mythical stories. Students are taught that there was no Adam and Eve. A catechist was heard to say, "Jesus did not know He was the Son of God until after the Resurrection." As a result, Catholic youth are graduating from Pittsburgh parochial schools without the basic truths of the Church and many have lost their Faith.
The March 12, 1989, Pittsburgh Press article, "Spirituality Is His Specialty" provided a somewhat clearer insight into bishop Wuerl. It stated that the bishop wanted the respect of the people but didn't want them to be "intimidated by his rank," and that it bothered him when people were "too awed to laugh at his jokes." The article mentioned that bishop Wuerl was supposedly "feared as a reputed Roman enforcer who might not care on whom he stepped...[but he has since] allayed many fears. The intelligent, energetic and engaging bishop appears, at least tentatively, to have won over many of those who were prepared to write him off as a clone from Rome." (It was the faithful who had much to fear.)
Actions Speak Louder Than Words
While winning the hearts of the liberal faction, Bishop Wuerl ran roughshod over the faithful and the parishes they and their families had built. Bishop Wuerl had managed to cut a million dollars from the operating budget his first year and his concepts for the consolidation of schools and parishes became the "model for bishops facing similar problems nationwide."
While the reporter, Ann Rodgers-Melnick, in the March 12, 1989 article enthused over the bishop's controversial closing of parishes and schools, Pittsburgh Catholics found themselves at the mercy of the diocesan machine. It moved full throttle over the heartfelt concerns of the laity who were stunned at the numerous closings and mergings of churches into "worship sites," including the financially and spiritually sound parishes.
The usual "blarney" about consultation with the laity, who for the most part saw it as a "done deal," was published in the local Catholic paper, which ranted on and on, inferring that the suffering Catholics were disobedient and causing disunity when they felt their spiritual world crumbling. Uppermost in the minds of many were concerns about the losses of Mass availability, ethnicity, and the sense of community. The allowance, by the diocese, of "polka Masses," and the parading of Catholics in ethnic costumes in the Civic Arena was apparently an attempt to show "respect" for the many heritages represented in Pittsburgh's Catholic community.
The diocese attempted to give the appearance of cooperation and harmony toward the people, but the laity felt betrayed and disillusioned by the strong-arm tactics employed under Bishop's Wuerl's rule. Many elderly Catholics were no longer able to continue their custom of attending daily Mass due to limitations set by the distance to the nearest church, since their "worship site" may or may not have a scheduled daily Mass.
In one parish, three million dollars, money donated by hard working parishioners, was confiscated by the diocese. This was only one instance of what is thought to be an enormous amount of money ending up in diocesan coffers from parish accounts and property sales. The diocese claims the money will be returned to the merged parishes, but many of Pittsburgh's Catholics do not believe that and wonder about the total sum of money taken in, diocesan-wide. Having no where else to turn, some displaced members of parishes sued Bishop Wuerl in civil court for closing their parishes.
Other parishioners have watched helplessly as pastors spent large sums of parish money on unwelcome "renovations" such as the installation of "immersion pools" for baptisms, and the removal of tabernacles from places of prominence to hidden positions.
One pastor, a Mass celebrant for the homosexual group, Dignity, renovated his church by painting it a light lavender and draping it with banners throughout.
Going, Going, Sold!
An article in the Allegheny Bulletin (11-4-92) "Catholics to Sell or Convert Closed Churches" speculated that "closed churches may become places of business, social service centers or museums...if the parish can't use the church, the most obvious way to dispose of the property would be to sell it to a non-Catholic congregation."
The Redemptorist Order was forced to sell the historic site of St. Philomena Parish where St. John Neumann, regarded as "the Father of the Parochial School System" served as pastor from 1844-1847, "when the Catholic Diocese of Pittsburgh indicated that it intended to close St. Philomena Parish, effective June 30 because of the parish's $370,000 debt to the diocese." The parish members did not owe this "debt" for expenses of the day- to-day operations of their church. They simply owed the diocesan tax.
The site was sold to the Jewish community and used for an elementary school. Obviously, the historical significance of the property had little meaning for the diocese, but the ultimate insult came when the site was used for the production of the Sharon Stone movie, "Diabolique" in the fall of 1995. The June 1996 issue of Catalyst published by the Catholic League for Religious and Civil Rights describes "Diabolique" as follows: "In the original film, which was released in 1954, there was no nudity, vulgarity, gore or anti-Catholicism. The latest version has it all....This just goes to show that when Hollywood addresses Catholicism in the 1990's it will go out of its way to offend Catholics. There is no other way to understand the content differences between the original and the remake of DIABOLIQUE."
Another example of the lengths Wuerl and the Pittsburgh diocese will go to turn a profit was the selling of St. John the Baptist Church in Lawrenceville, built in 1907. The Church is used as a "brewpub," a brewery and restaurant. Stained glass windows and support columns remain intact , the pews were cut down for seating and stainless steel kettles used for making the beer now stand on the altar.
This is in direct opposition to the Holy Father who has taken a strong stand against the destruction of parishes. Pope John Paul II had asked "bishops to strengthen parish life in their dioceses," saying: `See to it that the parish remains alive and the believers have contacts they can count on. Despite the problems caused by the lack of priests, established structures should not be destroyed if possible and smaller communities should not suffer deprivation because of centralization.'" 1
Among Church properties on Bishop Wuerl's hit list are diocesan Catholic schools. Members of Resurrection Parish took to the streets to protest the sale of their school. Protesters carried signs reading: "Czar Wuerl & Czar Kozar [pastor] Killed Catholic Education." 2
Our Sunday Visitor, which has published Bishop Wuerl's sex program, ironically promoted Bishop Wuerl in their newspaper as "a man who has a `magnificent obsession' with Catholic education... [January 3, 1993.]" Two other schools are also scheduled to be closed, Our Lady of Loreto and St. Pius X .
The Company Bishop Wuerl Keeps
To further illustrate the attitude of the Pittsburgh diocesan bureaucrats toward church property, consider the July 12, 1994 North Hills Record article, "Masons Receive Approval For New Headquarters in Ross," by Ben Rand. The Masonic Fund Society of Allegheny County "will build a headquarters on eight to ten acres of property owned by the North Side Catholic Cemetery." The Masons (longtime enemy of the Catholic Church) wanted to relocate from their former home in the Oakland section of Pittsburgh "in an attempt to rebuild its membership...to make it more convenient for its members, but the goal is not just to move. The goal is to revitalize..." There was no mention of selling the land to the Masons, in fact, the only mention of money was a contribution..."to act as a good neighbor and to help speed approval, the Masonic Fund agreed to contribute $15,000 toward a traffic signal at Cemetery Lane and Babcock Boulevard."
Contrast this with the warning by Lincoln, Nebraska's Bishop Fabian Bruskewitz to excommunicate Catholics who do not discontinue their membership in the Masons and other organizations such as the abortion supportive "Catholics for a Free Choice."
Rather than support the courageous move by Bishop Bruskewitz, Pittsburgh diocese's chief canon lawyer, Fr. Lawrence DiNardo responded by calling Bruskewitz's actions "a relatively extreme measure..." 3 Fr. DiNardo also seemed to have difficulty accepting the Primacy of the Holy Father at a session on the Catechism of the Catholic Church, September 16, 1995 when he stated: "...if a person says `I accept the teachings of the Pope, but I don't accept the teachings of my bishop,' they are not Catholic. They are in heresy. They are excommunicated by law..." He said when people say they believe in the Pope, that they `don't like what bishop so-and-so did'...I say, well then, you ain't Catholic...that's not part of our doctrine, whether you believe in the Pope. You don't need to believe in the Pope. Only bishops need to believe in the Pope. You need to accept the teaching authority of the bishop..." 4
A 3/31/96 article (referring to Bishop Bruskewitz's stand on abortion) continues in response to "Catholic legislators who support legal abortion, the [Pittsburgh] diocese has favored dialogue over damnation. 'We would rather convince people of the truth of the church's position than take some more severe course of action' said the Rev. Ronald Lengwin, spokesman for the diocese, who has met with some of the politicians." 5
Bishop Wuerl as "Liberal"
When appointed as bishop on February 11, 1988, Donald Wuerl did not want to be identified as a conservative and said: "Give me a chance to do some things and let the people decide."6 One of the "things" bishop Wuerl decided to do was "to open the lines of communication" with the Association of Pittsburgh Priests (APP) which is in constant opposition to the Vatican on matters such as the ordination of women, homosexuality and married clergy. APP members also signed the 1990 "Call for Reform in the Catholic Church" initiated by "Call to Action" and co-sponsored by the "Association for the Rights of Catholics in the Church, Catholics Speak Out, CORPUS, Friends of Creation Spirituality, Inc. and the Women's Ordination Conference." This document was published in the New York Times (2-28-90) and other major newspapers.
Bishop Bevilacqua, bishop Wuerl's predecessor, said he saw "no reason for the APP to exist." This was quoted from "The Association of Pittsburgh Priests -- A Brief History" by Francis F. Brown in 1987. Fr. Brown was "instrumental in the formation of the National Federation of Priests Councils (NFPC), and in 1979 published a history of the NFPC entitled Priests in Council--Initiatives Toward a Democratic Church," a Church free from Rome.
The Pittsburgh Press reported that the APP came to bishop Wuerl's defense when he met with CORPUS, an organization of married priests in June of 1990. This meeting provoked a response from Cardinal Antonio Innocenti of the Vatican Congregation for the Clergy who said it was concerned that such a meeting "could lend legitimacy to the demand for a married priesthood." 7 The APP responded: "Just as strongly as we support bishop Wuerl, we deplore the letter of Cardinal Innocenti....The meeting between the bishop [Wuerl] and the resigned priests is not only the American way, but the Christian way. To put it very simply-- and we mean these words -- the Vatican response is un-Christian."8
The following day, the Pittsburgh Post Gazette, said that although the letter (from the Vatican) was termed "critical" bishop Wuerl dismissed it saying it was not a reprimand, just a "request for information...[a] routine piece of communication in the church."9
More Than Ministering to Homosexuals
For years, the Wuerl and the Pittsburgh diocese's association with homosexuals has been of great concern. When the laity learned of the existence of the "Catholic" homosexual group, Dignity, and its usage of two diocesan parishes, St. Elizabeth and St. Pamphilus, the alarm was sounded throughout the diocese. Bishop Wuerl had previously stated in regard to Dignity: "everyone who is struggling to live by the teachings of Christ and the teachings of the Catholic church is welcome in the Catholic church."10 However, Dignity has no intention of following the teachings of the Church and said so in its "Statement of Position and Purpose" which reads: "gay men and lesbian women can express their sexuality in a manner that is consonant with Christ's teaching. We believe that we can express our sexuality physically in a unitive manner [emphasis added] that is loving, life giving and life affirming..."
Again, this is contrary to the teachings of the Church which states:
Although the particular inclination of the homosexual person is not a sin, it is more or less a strong tendency toward an intrinsic evil; and thus the inclination itself must be seen as an objective disorder. Therefore, special concern and pastoral attention should be directed toward those who have this condition, lest they should be led to believe that the living out of this orientation is a morally acceptable option. It is not. ( Letter to Bishops on the Pastoral Care of Homosexual Persons, Article 3).
In addition, the Letter (Article 17) does not permit the use of Catholic facilities for homosexual services because "...it is contradictory to the purpose for which these institutions were founded, it is misleading and often scandalous."
St. Elmo's, a bookstore owned by former Dignity president, Bill Nist, has been permitted to use exhibit tables at diocesan conferences including: a two day conference at Duquesne University (August 10-11, 1990) sponsored by Catholic Charities and the Diocesan Secretariat for Social Concerns, and the 1991 Tri-diocesan Teachers' Conference held in Monroeville.
Nist's homosexual bookstore was also represented at the "Seventh National Congress of the Religious Formation Conference" held at the Pittsburgh Hilton Hotel, 10/10-13/91. There were approximately 650 priests and religious in attendance. Not only was St. Elmo's present, but also New Ways Ministry, another homosexual advocacy group and a woman selling feminist greeting cards.
St. Elmo's had been mentioned in the 4-12-91 Pittsburgh Catholic as an outlet for the distribution of "three cassette tapes featuring the praying of the Rosary by Bishop Donald Wuerl." News of this circulated among the laity and eventually the diocese did remove the tapes.
The co-founders of New Ways Ministry, Fr. Robert Nugent and Sr. Jeannine Gramick, conducted the "Homophobia in Religion and Society" workshop at St. Mary's Convent, Carlow College. The major part of the morning session consisted of a video portraying the plight of the "persecuted" homosexual and intimated that of all the people killed in the concentration camps by the Nazis, the homosexuals suffered the most torment. Of course, there were the usual discussion groups afterward. Sr. Gramick bragged that two-thirds of all the dioceses in the U.S. have played host to their traveling seminar.
Even though the laity attempted to convince the diocese to intervene, the conference proceeded as planned; the reason given was that "Wuerl can't cancel the seminar because it's their [the Sisters of Mercy's] property."11 Carlow's president, Sr. Grace Ann Geibel, in the March 24, 1996 Pittsburgh Press, indicated she was very pleased with Bishop Wuerl and said that he has "no inclination whatsoever to interpret his role as one of an authoritarian."12
Isn't it amazing the Bishop didn't "have" the authority to intervene in this instance, but used his authority to close St. Philomena Parish, owned by the Redemptorist Order? Was it because the diocese considers money more important than morality?
The "Fourteenth Annual Pastoral Musicians' Convention" was held 7/9-13/91 at the David Lawrence Convention Center. Not only was Dignity USA an exhibitor, but apparently influential for in the program booklet under "Anointing of the Sick" one reads: "Each hotel will have a quiet place for people who are HIV positive and concerned others to come open their hearts and journey toward wholeness through prayers and rituals."
The theme of the convention was "Singing A New Church." The program booklet says: "NPM [National Association of Pastoral Musicians] is affiliated with the United States Catholic Conference (USCC) and directs itself toward the concerns of the Roman Catholic liturgy. However, some of the NPM members are from sister Churches, especially those with liturgical concerns." They are talking about Protestant churches. Apparently, not only are we dealing with the issue of homosexuality, but also the prospect of "singing a new church" seemingly with the cooperation of the United States Catholic Bishops! Included in the sessions were people from the "National Center for Pastoral Leadership," (formerly Time Consultants, an organization at odds with the Vatican) and priests and religious from the Pittsburgh diocese.
Listed among the master catechists for the Pittsburgh Diocese, Sr. Marguerite Kropinak's homosexual association was apparent as early as 1983 when, at the Dignity, Inc. International Convention, held in Seattle, Washington (September 2-5, 1983) she "enthused about the Dignity `hotline' which is installed not only in her convent, but in others in this country..."13 Sr. Kropinak is with the Sisters of St. Joseph, (who teaches in Pittsburgh Catholic schools.)
In the February 1991 issue of Profiles (Dignity/Pittsburgh's Newsletter), Sr. Kropinak spoke of the biennial Dignity Convention which she described as "...marked by the presence of the Holy Spirit, alive and active in the gathered community of Dignity. The Dignity Convention is a HOLY [emphasis in original] event." Far from being "holy," the sin of sodomy is listed (Catechism of the Catholic Church, pg. 457) as one of the "sins that cry to heaven," and Scripture tells how the Lord looked at homosexual activity in His destruction of Sodom and Gommorrah.
In August 1992, Wuerl appointed Sr. Kropinak to the position as Pittsburgh Catholic Charities' Parish Social Ministry Director and from all accounts, remains in that role. Remember, she was listed as a master catechist for the Diocese despite her close connection with homosexual groups mentioned throughout this report.
A pamphlet, obtained 4/24/95 from "Gay and Lesbian Alternative Dimensions" (GLAD) in Pittsburgh lists the following as "gay friendly" sponsoring congregations: "American Baptist, Evangelical Lutheran, Jewish, Presbyterian, Quaker, Roman Catholic [emphasis added], Unitarian and United Methodist." It states: "All sponsoring congregations are gay friendly. They do not all share the views of their stated national policies. Persons who come to GLAD are affirmed for who they are and are not asked to change...GLAD offers another alternative -- a perspective that validates the spiritual journey of all gays, lesbians and bisexuals -- one that does not exclude, but affirms their sexuality as part of their spirituality."
The September, 1994 edition of Planet Queer related that "On August 8, the Corpus Christi Residence officially opened its doors as a personal care home for people with AIDS..." The Verona House, a non-profit corporation, "sponsored by the Presbyterian Association on the Aging, the Roman Catholic Diocese of Pittsburgh and four area hospitals; Allegheny General, Mercy Health System, Shadyside and West Penn" was given a long-term lease by the Pittsburgh Diocese for a building at 7165 Churchland Street for a mere $1.00 per year. While it is commendable to help sufferers of AIDS, the Diocese does not charge $1.00 per year for a lease to help other equally needy sick people. Perhaps, if instead of ignoring the major cause in the spread of AIDS (homosexual activity), diocesan authorities would promote the teachings of the Church, the incidence of this disease would dramatically decrease!
Only recently, after the public outcry of Pittsburgh Catholics, which included letters and documentation sent to the Vatican and to Courage, did the Diocese reluctantly stop the sacrilegious Dignity Masses being offered for homosexuals, lesbians and bisexuals. An anonymous Dignity coordinator said: "We have nothing negative to say about Wuerl...it was simply a matter of conflict of conscience."14 The "banning of Dignity was a sad moment for Wuerl," according to the March 24, 1996 article in the Pittsburgh Post Gazette. Further, the article claims Bishop Wuerl had "started an alternative group for gay Catholics who wanted to be celibate and for eight years tried to persuade Pittsburgh's Dignity to renounce the unorthodox teachings of the national group."15
There seems to be a little discrepancy in the time element claimed by the bishop. The January 30, 1996 issue of the Pittsburgh Post Gazette article "Diocese to Gays: No More Masses" by Ann Rodgers-Melnick says: "...in 1993, the diocese established an alternative group, Courage, for non-heterosexuals who are striving to be celibate." That was three years ago, not eight as the bishop claims. It has been learned Dignity now uses the Lutheran Center in Oakland for its "Masses" (rumored to be offered by some 30 different diocesan priests. )
1. Likoudis, Paul, "Pope's Talk to German Bishops'
Liturgical Propriety and Concern for Life (Don't Destroy
Parishes), The Wanderer, 2/11/93.
2.Gutmick, Todd. "Parents Protest Reorganization Decision,"
Tribune Review, 1/30/96.
3. Rodgers-Melnick, Ann "Conservative Bishop's Excommunication
Threats Raise Debate," Pittsburgh Post Gazette, 3/31/96.
4. DiNardo, Lawrence Fr., Transcript from audio tape recording
of meeting on Catechism of the Catholic Church at St. Mary
of Mary Catholic Church, Pittsburgh, PA 9/16/95.
5. Rodgers-Melnick, Ann, "Conservative Bishop's Excommunication
Threats Raise Debate,"Pittsburgh Post Gazette, 3/31/96.
6. Rodgers-Melnick, Ann, "Spirituality is His Specialty,"
The Pittsburgh Post Gazette, 10/31/90.
7. Rodgers-Melnick, Ann, "Priests Surpport Wuerl's Meeting,"
The Pittsburgh Press, 10/30/90.
8. Ibid.
9. Taylor, Lynda Guydon. "Bishop Interprets Letter as
Routine" 10/31/90.
10. Rodgers-Melnick, Ann, "Spirituality is His Specialty,"
The Pittsburgh Post Gazette, 3/12/89.
11. Rodgers-Melnick, Ann, "Conservative Group Opposes Seminar
Scheduled at Convent." The Pittsburgh Press, 10/5/91.
12. Rodgers-Melnick, Ann, "The Bishop Moves Ahead,
"Pittsburgh Post Gazette, 3/24/96.
13. Royer, M., M.S. Psychol. "In the Image and Likeness of
Whom,"Orthodoxy of the Catholic Doctrine Periodical Review,
Vol. 13, No. 3, July-Sept. 1984, 11820 N. W. St., St. Helen's
Road, Portland, OR 97231.
14. Rodgers-Melnick, Ann, "The Bishop Moves Ahead,
"Pittsburgh Post Gazette, 3/24/96.
15. Ibid.
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